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Women's Domestic Issues
PHOTOCOPY
PRESERVATION
CFFC
CATHOLICS FOR A FREE CHOICE
February 2000
President
Frances Kissling
Dear Colleagues:
Board of Directors
For more than 25 years, Catholics for a Free Choice-and I-have been working to
Marysa Navarro-Aranguren
reach out to those confused by the rhetoric surrounding abortion rights or those
Chair
uncommitted to our cause. Rather than preach to the choir, we have talked to those
Sheila Briggs
who are not even in the prochoice pews. I know what it is like to work in
environments hostile to women and women's rights. I know how tough it is to go
Silvia Cancio
Secretary
under hot TV lights, to argue with an aggressive radio host or to face a censorious
Patricia Carbine
audience. Through trial and error, we have developed a highly effective way to talk
Treasurer
about abortion that addresses people's real concerns about the issue. We have found
Susan Farrell
that we need to provide answers to the tough questions about abortion, life, and
morality to people whether they live in the United States, the Philippines or Ireland.
Giles Milhaven
Eileen Moran
I am therefore very excited about the enclosed publication and hope that after reading
Rosemary Radford Ruether
it you share my enthusiasm. How to Talk About Abortion-A Guide to Successful
Susan Wysocki
Communications is the culmination of an immense amount of work. Two years in the
Latin American Partners
making, it has been read and reviewed by many of our colleagues around the world, as
well as by CFFC staff. I am convinced that this publication will be of tremendous
Católicas por el Derecho
a Decidir en América Latina
value in shaping our discourse about abortion and reproductive rights. Most
Cordoba, Argentina
importantly, I hope it will challenge your own thought processes and ignite a new
Católicas por el Derecho
excitement and perspective on the important work we do.
a Decidir en Bolivia
La Paz, Bolivia
We designed the guide in an easy-reference Q&A format so that it can be read in one
Católicas por el Derecho
a Decidir
sitting, at many sittings, or just dipped into as appropriate before meetings, debates or
México, D.F., México
media appearances.
Católicas pelo Direito
de Decidir
The guide deals with the difficult questions we face in our work every day, including
São Paulo, Brasil
those related to fetal rights and "personhood," abortion and health, abortion as a "sin,"
adoption, population control, and many, many more. Where appropriate our unique
prochoice Catholic perspective informs the responses, but for the most part, these
questions and answers are at the heart of the debate for people of any faith-and no
faith.
There are difficult questions, my responses and accompanying facts and resources on:
Women's Perspectives: Health, Morality and Rights
The Status of the Fetus: Personhood and Rights
Values and Culture
Catholicism
Insults and Personal Attacks
Difficult Questions for Your Adversary
1436 U Street, NW
Suite 301
Washington, DC 20009-3997 USA
Tel 202-986-6093
Fax 202-332-7995
Email [email protected]
www.cath4choice.org
The most commonly asked questions have been dealt with and the facts sections provide further
information on many issues. The resources section at the back of each chapter provides further in-depth
information and insights into the issues from many different organizations and authorities.
The guide was designed to fit into a standard ring binder. This will allow us to produce and distribute
updates as new statistics and more resources become available.
I'm sure that you will find this guide invaluable. If you have any comments you would like to share with
us, please fill out the feedback form at the back. By doing so, you can be sure that future updates will
meet your requirements.
Many of you will want to order multiple copies of this guide for your colleagues and staff. Please
complete the order form at the rear of the guide or contact David Nolan, senior associate for
communications, for details of special multi-copy rates.
How to Talk About Abortion-A Guide to Successful Communications has had a long gestation. I'm sure
you will agree that it has been worth the wait.
Cordially, Frances Kissling
President
HOW to Talk About Abortion
A GUIDE TO SUCCESSFUL COMMUNICATIONS
CATHOLICS
FOR A FREE
CHOICE
HOW to
Talk
About
Abortion
A GUIDE TO
SUCCESSFUL
COMMUNICATIONS
VV
CATHOLICS FOR A FREE CHOICE
What the prochoice community
"This guide will be
has said about
of tremendous practical use
HOW to Talk About
to prochoice communicators
Abortion- — A guide
around the world."
to successful
Tony O'Brien
communications:
Chief Executive, Irish Family Planning Association
"Provides a unique
"Essential. A vital
moral and ethical
contribution to any
framework to prochoice
serious ethical discussion
arguments."
about abortion."
Maria Mejía
Rosemary Radford Ruether
Director, Católicas por el Derecho
Georgia Harkness Professor;
a Decidir, Mexico
Garrett Evangelical Seminary
"In the increasingly difficult
"No matter how good you are in
debate about abortion, this
communicating prochoice views,
book offers answers to hard
there is always something more
questions that are likely to
to learn-and Frances Kissling
make people think."
is a good teacher."
Sr. Maureen Fiedler
Kate Michelman
National Coordinator, Catholics Speak Out
President, National Abortion and
Reproductive Rights Action League
HOW to
Talk
About
Abortion
A GUIDE TO
SUCCESSFUL
COMMUNICATIONS
777
CATHOLICS FOR A FREE CHOICE
By Frances Kissling
© 2000 by Catholics for a Free Choice. All Rights Reserved. Recipients are permitted to copy excerpts
up to five pages for the purposes of training workshops and other technical assistance.
HOW TO TALK ABOUT ABORTION
ABOUT CATHOLICS FOR
the way in which he helped shape this product. By
A FREE CHOICE
spending hours talking through almost all the ques-
Catholics for a Free Choice shapes and advances sex-
tions and answers with me, he helped me clarify my
ual and reproductive ethics that are based on justice.
own thoughts and strengthened answers that were
reflect a commitment to women's well-being, and
weak or inadequate. Ultimately, he played a major
respect and affirm the moral capacity of women and
role in bringing order out of chaos. CFFC staff past
men to make sound decisions about their lives.
and present were critical not only to the content, but
Through discourse, education, and advocacy, CFFC
to maintaining passion for the publication over a
works in the United States and internationally to
long period of review and revision. Jon O'Brien,
infuse these values into public policy, community
CFFC's vice president and director of communica-
life, feminist analysis and Catholic social thinking
tions, spent long hours searching out resources to
and teaching.
accompany the guide. His determination to see this
project through and his belief in its value were criti-
cal. Denise Shannon, who has been a staff member,
ABOUT THE AUTHOR
consultant and friend of CFFC, played a special role
Frances Kissling has been active on the front lines of
in pushing the envelope on some of the tougher
the reproductive and feminist religious movements
questions. Denise, Patti Miller, CFFC's director of
for more than 25 years. From directing one of the
writing and research, and Maggie Hume, who for-
first family planning clinics to provide legal abortions
merly served in that capacity, served as editors.
in the United States to shaping Catholics for a Free
David Nolan, senior associate for communications
Choice into the voice of prochoice Catholicism both
and education, played the final critical role in man-
in the US and internationally, she has extensive expe-
aging the publication process and ensuring that the
rience in shaping communications strategies in the
manual gets in the hands of those who can best use
areas of reproductive health and ethics.
it. Delia Allen O'Brien provided computer assistance
that was essential to this publishing effort.
Ms. Kissling has assisted activists around the world in
their efforts to secure reproductive rights-from
Special acknowledgement is due to our colleagues in
Ireland to Eastern Europe to the Philippines, and
Católicas por el Derecho a Decidir in Latin America.
throughout Latin America.
While no manual can adequately deal with the many
different cultural markers that influence how we
An expert communicator, Ms. Kissling is a veteran of
think and talk about critical issues, our Latin
hundreds of debates and speeches and thousands of
American colleagues provided considerable insight
television, radio and print news interviews through-
and advice on perspectives and styles of communica-
out the world.
tion there. Special thanks to María Consuelo Mejía,
director of Católicas por el Derecho a Decidir, and
Maria José Rosado Nunes, coordinator of Católicas
AUTHOR'S
pelo Direito de Decidir.
ACKNOWLEDGMENTS
Learning how to say things in a way that accurately
A final thanks to the numerous friends and col-
reflects the complexity of how we think and feel
leagues who reviewed early drafts. They are far too
about abortion takes many years of experience, trial
numerous to list here, but you know who you are.
and error, and much help from colleagues. Those
I hope you see the results of your probing and
who disagree with us and ask hard questions teach us
helpful comments.
a great deal as well. This has certainly been true for
me as a communicator and as we developed this
But in the end, the responsibility for both what works
communications manual. Catholics for a Free
and what doesn't is mine. Questions and answers
Choice staff, our partners in Católicas por el
were filtered through the lens of my experience.
Derecho a Decidir in Latin America and colleagues
This manual is only a rough guide. The final
in the field who reviewed earlier drafts gave insight
acknowledgment belongs to those of you who will use
and advice and asked the hard questions that made
this and make it your own. It will come to life as you
this a much better product.
grapple with these questions and answers and change
them according to your experiences, your feelings
Geoffrey Knox served as the editorial consultant on
and your values.
this project, but that title barely begins to describe
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
Digital Records Marker
This is not a presidential record. This is used as an administrative
marker by the William J. Clinton Presidential Library Staff.
This marker identifies the place of a tabbed divider. Given our
digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
TABLE OF CONTENTS
Divider Title:
CATHOLICS FOR A FREE
CHOICE
table of contents
About This Guide
2
Frances Kissling, President
Board of Directors
Strategies for Successful Communication
4
Marysa Navarro-Aranguren, Ph.D., Chair
Shelia Briggs, M.A.
Women's Perspectives: Health, Morality
Silvia Cancio, M.A.
and Rights
8
Patricia Carbine, B.A.
Health
9
Susan Farrell, Ph.D.
Ofelia Garcia, M.F.A.
Morality
11
Eileen Moran, Ph.D.
Rights
15
Rosemary Radford Ruether, Ph.D.
Resources
Peter Wilderotter
Susan Wysocki, R.N.C., B.S.N., N.P.
The Status of the Fetus: Personhood
and Rights
17
Honorary Board Member
Personhood
17
Giles Milhaven, S.T.D.
Rights
19
Resources
Values and Culture
23
Individual Versus Community
23
Population Control
23
Cultural Imperialism
24
Cheapening of Life, Social Decline
25
Fetal Abnormalities
25
Men's Role and Responsibility
26
Parents and Teenagers
27
Resources
Catholicism
28
Resources
Insults and Personal Attacks
33
Catholics for a Free Choice
1436 U Street, NW
Suite 301
Questions for Your Adversary
35
Washington, DC 20009 USA
Phone: +1 (202) 986-6093
Index
37
Fax: +1 (202) 332-7995
Email: [email protected]
Index of Resources
39
URL: www.catholicsforchoice.org
How to Talk About Abortion-A Guide to Successful
Communications
Design by Hasten Design Studio, Inc.
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
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marker by the William J. Clinton Presidential Library Staff.
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digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
ABOUT THIS GUIDE
Divider Title:
ABOUT THIS GUIDE
ABOUT THIS GUIDE
Abortion is one of the most emotional, complex, and
There is no single approach
yet oversimplified issues to occupy public attention.
to talking about abortion and
The issue stirs up people's deepest feelings and
no single answer to any
beliefs about the meaning of life, the power of cre-
question about it.
ation, and the survival of our species. These emo-
tions, beliefs, and values play themselves out in pub-
will vary depending on your particular situation, who
lic policy debates where the medical, ethical, legal,
your audience is, the amount of time you are given,
religious. and political grounds shift frequently.
and the nature of the speaking opportunity. You
While positions on abortion are often expressed in
will know better than anyone how the people in
near absolutes-one is either completely for or com-
your town, city. or region think and feel about
pletely against legal abortion and considers it either
abortion and what arguments will work best to
almost never morally correct or very often morally
reach them and will open their minds to supporting
correct-in reality, many people hold in balance con-
legal abortion.
llicting values and views on the subject.
This guide is meant to stimulate your ideas on how to
As people who publicly advocate legal abortion, we
approach the abortion debate. It is designed for
need to understand this ambivalence and the tension
people who already have a public voice or who are
that many people feel about abortion. We cannot
beginning to develop their own public voice. The
information presented here is by no means complete
or comprehensive, but it does suggest arguments to
we need to understand
use if you have the opportunity 10 stand up in front
this ambivalence and
of people ()1' 10 appear in the media and talk about
abortion for two minutes, five minutes, or half an
the tension that many people
feel about abortion.
hour. No matter how experienced we are, for each
interview Or speech we have to ask ourselves: What
do I want 10 say at this time? How can I convey what
I believe about abortion to this particular audience?
afford to ignore the real concerns of people who are
undecided or only somewhat supportive of our posi-
We have included a range of difficult questions and
tions. Public opinion polls in many countries show
assertions you may hear about abortion. Again. these
that most people want abortion to be legal and avail-
questions and assertions and our responses to them
able, but at the same time people are uncomfortable
are by no means definitive and will not apply every-
with some aspects of the issue, including the frequen-
where. You may disagree with some of the positions
cy of abortions, some reasons women give for having
we take. or with how we put them. It is up to you, as
abortions, and abortions performed in the later
the one who knows your own context best, to decide
stages of pregnancy. People have questions about
what makes sense in your milieu. In some countries,
adolescents, about the role of husbands and part-
abortion is not on the public agenda at all. In other
ners, and about how decisions to have an abortion
countries, where abortion is legal, the debate is often
are made. Responding honestly to these concerns
about funding or access issues, or about how to
will make it possible for them to hear and under-
reduce the need for abortions. But no matter where
stand our perspectives.
WC live, the speed of information transfer around the
globe has put abortion increasingly on the agenda in
There is no single approach to talking about abor-
a much more sophisticated way than it was twenty
tion and no single answer to any question about it.
years ago. More complex, difficult questions are
The best way to talk honestly and openly about abor-
being raised in the debate everywhere.
tion and to deal with people's ambivalence and fears
CATHOLICS FOR A FREE CHOICE
1
HOW TO TALK ABOUT ABORTION
At its heart, the abortion debate is about values-the
This guide is based on CFFC's experience working in
big questions. Whatever the foreground, the back-
many countries as an organization of Catholics who
ground is the attempt by good people to figure out
believe abortion can be morally correct and who
what is the "right" thing to do-for the individual
have a distinct perspective on ethical issues. values,
woman who faces an abortion, for the community
and social justice. But this guide is not just for
which supports that woman, and for the state which
Catholics. It is our experience that almost everyone
sets the legal parameters in which the decision to ter-
has questions about the ethics of abortion. Whether
minate a pregnancy will be made and acted upon.
they frame these questions in religious or secular
terms, most are seeking an approach to the age-old
When we talk about abortion, we want not only to
task of determining the right thing to do in a difficult
answer difficult questions and respond to real con-
situation.
cerns, but also to convey a sense of the values that
lead us to our beliefs. More often than not, you first
We cover what seem to us to be the most fundamen-
will get an opportunity to make your case. and then
tal areas of argument in the abortion debate. We
you will have difficult questions thrown at you. Your
pose what we have found to be the most difficult
preparation, therefore. has to include understanding
questions, and then we answer them. In most cases,
what is most important to you about abortion and
WC first give a quick response, one that a reporter
practicing what you want to say positively about your
might be likely to use for a print, television, or radio
position. The section of this guide called "Strategies
interview. We then give a more detailed response
for Successful Communication" discusses how best to
expanding on that quotation. We provide relevant
present your arguments.
facts to back up the arguments. Because the argu-
ments here are "ours," you very likely will want to
Advocates of legal abortion need to be particularly
adapt this material to your local circumstances and
aware of the distinction between making the big
culture. We recommend readings for further study,
points and getting sidetracked by minutiae. Polls
and offer various resources-such as opinion pieces,
show that when you are discussing the general ques-
articles, and editorials-that may be helpful as you
tion of whether abortion should be legal, or whether
develop your own positions more fully.
the woman or the state should make the abortion
decision. significant majorities support laws that favor
We also ask for your reactions to this guide and sug-
individual choice and reject government restrictions.
gestions on how it could be made more useful; you
However, as you get down to certain specifics, such as
will find a feedback form included in these materials.
abortion late in pregnancy, abortions for minors
We intend this guide to be a dynamic document that
without parental permission, or some reasons women
can be expanded and updated to respond to new
give for having abortions, many people are less sure
challenges in the abortion debate. We ask for your
about what they feel and tend to become more
help in this evolving endeavor and hope that it will
accepting of government restrictions.
prove useful in your work.
People can hear better what you are saying if you
acknowledge and take seriously their concerns and
fears. Once you have allayed their misgivings. you
will have a better opportunity to express your core
values. your best arguments. Concentrating on
health. women's rights, individual conscience, plural-
ism, and democracy have been shown over time to
work, and these arguments are emphasized through-
out this guide.
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
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marker by the William J. Clinton Presidential Library Staff.
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digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
STRATEGIES FOR SUCCESSFUL
COMMUNICATION
Divider Title:
STRATEGIES FOR SUCCESSFUL COMMUNICATION
P.4
STRATEGIES for SUCCESSFUL
COMMUNICATION
1. KNOW YOUR AUDIENCE.
organizers will be inexperienced and will welcome
your advice.
Who is going to be there? How many people?
What are their interests? Decide whom you are tar-
Try to be the only speaker. The best situations for
geting within the larger audience.
talking about abortion are those in which you don't
have to share your space with an adversarial speak-
Who are the other speakers or interviewees? Who
er. Don't be afraid to seek or ask for that format.
is the moderator? Which ones are your adversaries
and which ones are your allies?
Set ground rules. Insist, for instance, that speakers
are not to be allowed to use visual aids or, say, tape
What have the other speakers said in the past?
recordings of fetal heartbeats. Or, for a call-in
What are the strengths and weaknesses of their
radio program, insist that you want a certain num-
positions? Is the moderator balanced or biased,
ber of minutes before the calls begin, and then
skilled or a novice?
limit the time during which you will take calls.
You might want to set a limit of only ten or
Invite your supporters to the event so that you can
fifteen minutes.
draw strength from their presence.
3. PREPARE. PREPARE.
2. SHAPE THE FORMAT OF
PREPARE.
THE EVENT.
Know thyself. Before you can really grapple with
Find out the proposed format of the event in which
how to talk about abortion in the public arena, you
you are being asked to participate. Are you going
first have to know what you think and feel about
to have an hour on TV? Are you going to have five
abortion. If you are uncertain or confused, this will
minutes? Two minutes? Will it be taped or live? If
become evident in your presentation.
taped, will it be edited?
Prepare three points you want to make during the
If the format is not the best one for you, request
event. Choose the three points according to whom
changes that would better suit you. If your requests
you will debate and who your audience is. Write
are reasonable, and the organizers want you to
the three points down and practice making them.
speak, they will make some changes. Often the
If you do nothing else at the event, you want to
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
make those three points more than once before
5. TALK TO YOUR AUDIENCE,
you leave.
NOT TO YOUR ADVERSARIES.
Know the final point you want to leave your audi-
You are not there to convince anyone with an
ence thinking about. Try to get the last word, and
already strong position against abortion. The peo-
make it big, strong, and positive.
ple in the room or those listening on TV or radio
who are already part of the antiabortion movement
are not your audience. Do not waste your time on
4. LEAD, DON'T FOLLOW,
minds that won't change.
THE DEBATE.
Your target audience consists of:
You should shape the debate from the very begin-
ning. Take the lead and don't simply respond to
a) people who are ambivalent about abortion and
your adversaries.
who may be open to a persuasive point, especial-
ly if it addresses a real concern they have;
Change the course of the debate if it is getting out
of your control. For example, you can jump in
b) people who support legal abortion, but are not
with, "I'd like to bring us back to the real question
active, whom you want to mobilize to action; and
at hand." Or, "I think what we're missing here is
that people's real concerns center on
c) advocates of legal abortion who need good infor-
mation and arguments.
Use questions you are asked to give facts, cite statis-
tics, or to talk about the points you want to make.
Before any interview or debate, always find out who
There is a difference between responding to a ques-
is the most important segment of the audience and
tion and answering it. You must respond, but you
then tailor your talk for that audience.
do not necessarily have to directly answer a ques-
tion that you think goes nowhere. For example, if
6. CREATE A PERSONAL BOND
your adversary asks you, "Don't you believe abor-
WITH THE AUDIENCE.
tion is killing a baby?" you can say, "Even conserva-
tive estimates say that illegal and unsafe abortions
kill tens of thousands of women every year. We
Show your humanity. Let your audience know that
need to make abortion legal to save women's lives."
you do not have all the answers to every question.
You can point out that you grapple with the same
Don't repeat your adversaries' accusations and mis-
concerns they do. If you are talking to a general
statements. For example, if they say, "Abortion kills
audience, you can say, "I think we all struggle with
babies," don't respond, "No, abortion is not mur-
questions about abortion. I think about this a lot.
der. It does not kill babies." In this case you would
Let me try to explain how I see it."
do better to turn their wrongheaded statement into
a point supporting your position: "Legally avail-
Let your audience know what you have in common
able, safe abortion saves women's health and
with them. When answering a question from the
respects their rights."
audience, try to start with a view you and the ques-
tioner share.
Be specific with audiences. If the audience is all
women, you can say, "As women, we never underes-
timate what an enormous responsibility it is if we
become pregnant and have a child."
CATHOLICS FOR A FREE CHOICE
STRATEGIES FOR SUCCESSFUL COMMUNICATION
7. BRING THE AUDIENCE INTO
10. USE HUMOR, WHEN
THE DILEMMA.
APPROPRIATE.
Let your audience share in thinking about and
Let your audience know that you have a sense of
answering questions. You can say, for example,
humor. If you are completely solemn and serious
"That is an interesting question; now how should
all the time, it is harder for audiences to pay atten-
we think about that? What will we do about it?"
tion.
You can continue by answering it, but now you've
invited the audience to think along with you.
You can attack a position, but never a person, even
with humor. Don't laugh at a person, or provoke
the audience to laugh at them. You will lose sympa-
8. ASK DIFFICULT QUESTIONS.
thy and support.
There is no reason you should have to deal with all
the difficult questions. Ask your adversary hard
11. BE PREPARED FOR
questions. Just make sure the questions you ask or
PERSONAL ATTACKS.
statements you assert are tough and well thought
through, or your adversary will take the opportuni-
You may be called horrible names and verbally
ty to promote herself or himself. (One section of
assaulted because you support legal abortion. Draw
this guide suggests several tough questions for
strength from the knowledge that you are working
adversaries of legal abortion.) For example, if you
for a just cause, and do not let these attacks throw
say that people who oppose legal abortion don't
you off the points you want to make. By sticking to
care about women, you may be giving your adver-
real concerns, you can weaken an adversary who
sary an opportunity to make a commercial for
uses personal attacks.
antiabortion "counseling" centers.
When you ask a difficult question, have your own
response prepared so you can comment on what
your adversary says.
9. SAY SOMETHING FRESH
AND UNEXPECTED.
Avoid giving the same standard answer to ques-
tions. If you say the same thing everyone else has
already said, people will stop paying attention.
Again, showing your own thoughts and struggle can
be disarming. You can say, "I struggle with the
answers to these questions all the time. The abor-
tion decision is one of the most difficult decisions a
woman may ever have to make."
CATHOLICS FOR A FREE CHOICE
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digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
WOMEN'S PERSPECTIVES
Divider Title:
WOMEN'S PERSPECTIVES
p.8
women's PERSPECTIVES
Health, Morality and Rights
W
hile many people who are opposed to or
ranting and raving. Nor does it require what has
confused about abortion focus their argu-
been criticized as a radical feminist line (and there is
ments almost exclusively on the fetus, we
in our minds much to commend in radical feminist
believe that most people's position on the issue is
thought). It does demand a firm, calm call for the
shaped by their views of women: women's nature,
application of social justice principles to women,
their role in the family and in society, their power
whichever of three perspectives on abortion one
and their lack of power. Our own values and com-
chooses to argue from: morality, rights, or health.
mitments mean that we would be troubled by a dis-
course about abortion that does not put women at
There is no reason for advocates of legal abortion to
the center. Our goal is not simply to see that abor-
avoid discussion of morality, and every reason to
tion is safe and legal. It is to transform political and
social thought about women in a way that links
women's dignity, health, and rights to the acceptance
of women as morally and legally capable individuals
There is no reason for
advocates of legal abortion
to avoid discussion of morality.
our goal is to transform
political and social thought
engage in it wholeheartedly. While moral discourse
about women.
over time has been directed by men and still often
excludes women or makes demands on women that
would not be made of men, when it comes to deci-
who should be entrusted to make decisions about
sions about reproduction, women are the primary
when, whether, and how to bring new life into
moral agents. Moral discourse is multidimensional
the world.
and relevant on a number of levels. Choosing to
have an abortion can be a necessary and morally
Advocates of legal abortion must deal with a long-
defensible choice in a wide range of circumstances.
standing tradition of hostility to women in matters of
And clearly, it is not a moral good that women die,
sexuality and reproduction. This hostility has to be
or lose their fertility, or are branded as criminals
recognized and exposed as you talk about abortion
because they have unsafe, illegal abortions.
and answer the difficult questions and counter the
personal attacks. This certainly does not require
Advocates of legal abortion have found that with
some audiences, emphasizing women's health is com-
CATHOLICS FOR A FREE CHOICE
P.9
HOW TO TALK ABOUT ABORTION
pelling and effective, especially in countries where
professionals result in a very low complication rate.
unsafe, illegal abortion is a daily reality. We know
I guess I would ask the question, if I could prove to
that people respond sympathetically to the
you that abortion is safe and does not harm
irrefutable fact that women suffer and die when
women's health, would you then believe it should
abortion is illegal and unsafe: according to the
be legal?
World Health Organization, at least 80,000 women
worldwide die every year as a result of unsafe illegal
Having an illegal, back-alley abortion is dangerous.
or clandestine abortions performed by unqualified
It also turns women and doctors into criminals.
practitioners in inadequate facilities. (Of course,
Legal and safe abortions do not endanger a
there are also illegal abortions that are provided by
woman's health. But when abortion is illegal,
competent, caring practitioners and are medically
women suffer and die. It has been internationally
safe. But where abortion is illegal, it is very often
recognized that it is illegal and unsafe abortions
unsafe.) The health argument can make people
that are a major public health concern.
understand how safe and legal abortions save lives.
While abortion is one of the safest medical proce-
The health argument also has a social justice compo-
dures known, no one should ignore the health con-
nent: The death rate from abortion, according to
sequences of illegal abortions. Every year, millions
the Alan Guttmacher Institute, is hundreds of times
of women choose to have an abortion even though
higher in developing than in developed regions of
it is illegal in their country and they face a great
the world. It is poor women who suffer most from
risk to their health.
illegal and unsafe abortions.
Over a half million women die each year and mil-
The right of a woman to choose to have an abortion
lions more suffer severe or chronic health prob-
has proven to be a powerful argument in many coun-
lems due to pregnancy-related causes. Most of this
tries. The very fact that there is a lively debate about
illness and injury is preventable. That is the threat
the meaning of rights makes it important that rights
to women's health that should concern us all.
language and concepts are part of our argumenta-
tion. Over the last years, there has been real
We know for a fact that at least 80,000 women per
progress in the international human rights communi-
year die from illegal or clandestine abortions. We
ty toward extending traditional political understand-
know for a fact that safe abortions save women's
ing of human rights to women's lives-to family and
lives.
marriage law as well as to reproductive health.
Compelling arguments can be made and will be
Assertion: You act as though you always have
understood by many audiences-lawyers and politi-
women's best interest at heart, but that is not true. It
cians among them. Moreover, as the debate over
has been scientifically proven that women who abort
individual rights versus the rights of the community
suffer serious, lifelong psychological damage from
becomes more pronounced, the need to provide
destroying a pregnancy.
arguments for legal abortion in both of these frame-
works is important.
Response:
If we are concerned about psychological or emo-
HEALTH
tional problems following abortion, then legality is
a good part of the answer. When abortion is legal,
Assertion: Abortions are unsafe and harm
guilt is reduced, and the ability to seek help in what
women's health.
is often a sad and difficult situation is increased.
Response:
Most of the claims that psychological problems are
caused by abortion, as opposed to other decisions
Opposition to abortion on moral grounds should
about a pregnancy-adoption, having a child you
not lead us to be inaccurate. In fact abortion,
can only marginally care for-have been raised
when legal and provided with care, is one of the
by those who are biased against abortion. There
simplest and safest medical procedures. Even
are no objective scientific studies that have shown
where illegal, abortions performed by well-trained
an increase in psychological trauma because
and well-motivated doctors and other health care
of abortion.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
p.10
Almost any decision a woman makes when she
solved for years, yet we wouldn't make adoption
becomes pregnant under difficult circumstances or
illegal. There is no doubt that having an abortion
at a difficult time has traumatic aspects. Being a
is, for many women, traumatic and sad, for some
parent when you are unable to do a good job is no
even tragic, but that does not mean that it should
bed of roses. Giving up a child for adoption is
not be legal and safe, nor does it mean that it was
extremely painful and is often emotionally unre-
not the right decision for them.
facts: SAFE ABORTION SAVES LIVES
In countries where abortion is illegal, and even in
Unsafe abortions are a leading cause of maternal
countries where it is legal but often unavailable,
deaths around the world:
the procedure is frequently performed illicitly,
13% of all pregnancy-related deaths result from
often under unsafe conditions.
abortion complications.
World Health Organization, Abortion: A Tabulation of
According to the World Health Organization,
Available Data on the Frequency and Mortality of
80,000 women die annually from unsafe abortions.
Unsafe Abortion, 2nd ed., WHO/FHE/MSM/93.12
World Health Organization, Unsafe Abortion: Global
(Geneva: WHO, 1994), p. 8.
and regional estimates of incidence and mortality due
50% of all maternal mortality is abortion-relat-
to unsafe abortion, WHO/RHT/MSM/97.16 (Geneva:
ed in Nigeria, which allows abortion only to
WHO, 1998).
save a woman's life, while the figure is only
16.5% in Tanzania, which allows abortion for
These deaths occur even though abortion is one of
maternal health and/or judicial reasons.
the safest medical procedures there is. Compare
Unsafe Abortion and Post-abortion Family Planning in
the relative risks of female death in the United
Africa (London: International Planned Parenthood
States:
Federation-Africa Region, 1994).
Abortion
one in
400,000
When safe, early abortion services became available
(safe conditions, <9 weeks gestation)
in Jakarta, Indonesia, a hospital shut down its spe-
Live birth
one in
10,000
cial ward for women suffering from botched abor-
Contraceptive pill use
tions. No one came; there were no cases.
by smokers
one in
16,000
F.A. Moelock, et al., The Relation Between Menstrual
Contraceptive pill use
Regulation Service and the Incidence of Septic
by nonsmokers
one in
63,000
Abortions in Indonesia (Jakarta: University of Indonesia,
IUD use
one in
100,000
1988), p. 2.
Ruth Dixon-Mueller and Adrienne Germain, Four
Illegal, botched abortions use up scarce
Essays on Birth Control Needs and Risks (New York:
resources that public health systems desperately
International Women's Health Coalition, 1993), P. 9.
need for other life-saving interventions. In many
The Alan Guttmacher Institute estimates that the
countries, especially in sub-Saharan Africa and
risk of death associated with childbirth is about 10
Latin America, botched abortions:
times as high as that associated with abortion.
fill half of all obstetrical/gynecological
ward beds;
"Induced Abortion," Facts in Brief (New York: Alan
Guttmacher Institute, 1996).
use up half or more of the blood bank
resources of local hospitals;
take up half of the operating theater time; and
occupy half or more of the time of surgeons
and specialized professionals.
Kajsa Sundström, Abortion: A Reproductive Health Issue
(Stockholm and Washington, DC: Swedish International
Development Authority and The World Bank, July
1993), pp. 37 & 47.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Unsafe and illegal abortion is also tragic. Branding
women lawbreakers has its consequences. Women's
FACTS: REASONS for ABORTION
physical health may be threatened by complications
and by the fear of seeking help when they experi-
Almost all women give more than one reason for
ence a complication; because the abortion was ille-
choosing to have an abortion. On average, women
in the United States give at least three reasons:
gal, women are afraid to talk about it, even with
about three-quarters say that having a baby
their husbands, friends, or parents. Thus, the
would interfere with work, school, or other
opportunities for emotional closure are few.
responsibilities;
about two-thirds say they cannot afford a
When the rhetoric and propaganda used by those
child;
who oppose legal abortion is so vitriolic and con-
about one-half say they do not want to be a
demning, it is not surprising if some women feel
single parent or are having problems with
bad about themselves and their decisions. If women
their husband or partner; and
feel bad about themselves, perhaps the antiabortion
about 15,000 women have abortions each
movement should take some responsibility for their
year because they became pregnant after rape
or incest.
pain. Look at the way it portrays women.
More than half of all pregnancies among US
Do you also consider the long-term ill effects for a
women are unintended; of these, half are
woman of being forced to bear a child she cannot
terminated by abortion.
care for? And the psychological and physical dam-
"Induced Abortion," Facts in Brief (New York:
age to that child?
Alan Guttmacher Institute, 1996).
Most abortions take place because the woman
MORALITY
did not intend to become pregnant, but some
women who did want to become pregnant also
chose abortion:
In a world in which women's status is improving, it is
unusual to hear our adversaries baldly state their
13% say they made the choice in part because
of a possible fetal defect;
biases against women. More often the statements are
7% cite a threat to their own health.
veiled or oblique, and it takes more work to uncover
Abortion and Women's Health (New York:
biases-such as the belief that women are amoral or
Alan Guttmacher Institute, 1990).
immoral beings who are not capable of making good
decisions. Often, assertions that seem on their face
According to studies in Latin America, common
to be about abortion itself are at their core pejorative
reasons for abortion include:
statements about women.
The woman or her partner is poorly paid,
under- or unemployed, or a student and
Assertion: You only talk about hard cases
cannot afford to bear and rear a child;
because they raise people's sympathy, but studies
The woman's relationship with her partner is
show that in reality, women have abortions for frivo-
unstable, or the male partner withdrew
emotional or economic support upon learn-
lous reasons. It is often because it's just not "conven-
ing of the pregnancy;
ient" to have a child.
The woman or couple wants to end childbear-
ing or postpone the next birth;
Response:
Pregnant teenagers and unmarried women
fear rejection by their families and society;
There is nothing "convenient" about having an
and
abortion. Especially where it is illegal, having an
Some young women want to reach a certain
abortion can be dangerous. And it is still socially
level of personal achievement before
stigmatized and personally wrenching.
becoming mothers.
Clandestine Abortion: A Latin American Reality
Women are most often the ones who care for chil-
(New York: Alan Guttmacher Institute, 1994).
dren-often under the most difficult circum-
stances. Women have abortions because they care
about others-they want to bring children into the
world under good circumstances.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
No woman wants to have an abortion. It is not fun,
effective contraceptive methods available, and then
nor is it some sort of rite of passage. The decision
by working to create a society that is more welcom-
to have an abortion reflects the poverty and
ing to children and less oppressive to women.
inequities of the world we live in: scarce resources
for and commitment to children; relationships
Assertion: The time to make a decision about
where men are not prepared to love and commit
children is before you are pregnant. If you don't
to women and children; hostility toward sexuality
want a baby, use contraception or don't have sex.
and women.
FACTS: CONTRACEDTIVE
Women have abortions for different, and multiple,
reasons. Study after study has shown that in many
AVAILABILITY AND USE
countries of the world, women who have abortions
would have continued that pregnancy if circum-
6 in 10 US women having abortions experienced a
stances had been different. But because these
contraceptive failure.
women care about what kind of life that child
1 in 10 US women having abortions have never
would have, they make their choice on the basis of
used a birth control method; non-use is greatest
what they think is best for developing life, for their
among the young, unmarried, poor, or poorly edu-
cated.
existing children, for their family, and for their
"Induced Abortion," Facts in Brief (New York:
community. Many are poor. They would like to
Alan Guttmacher Institute, 1996).
have a better life, to achieve some modest financial
stability, and to have children they can care for.
An estimated 87 million married women in devel-
oping countries (excluding China) wish to space
It is very hard to quantify, understand, or docu-
and limit births but lack access to contraceptives.
ment the reasons women have abortions. Women's
Including unmarried women, the total might be
lives are complex and poorly understood, and soci-
100 million.
ety does not yet have the capacity to fully value
Inadequate family planning services-inadequate
women's decisions or their rationales for these deci-
counseling, few contraceptive options, sporadic
sions. For example, if a woman says that she had
supplies, and/or rules against serving unmarried
an abortion because having a child now would
women-further impede use. The total number of
interfere with her work, many who oppose abortion
women in all categories of unsatisfied need for
contraceptives may approach 500 million.
depict that as a trivial reason. But if the woman is
International Planned Parenthood Federation, Meeting
the principal breadwinner in her family, if children
Challenges: Promoting Choices (London: IPPF, 1993),
and possibly other adults depend on her for sup-
pp. 21-23.
port, is this a trivial decision?
"[T]he full range of modern family-planning meth-
Ultimately, we cannot judge for any other person
ods still remains unavailable to at least 350 million
what constitutes a worthy reason. In the end it
[married] couples worldwide, many of whom say
comes down to who gets to make the decision.
they want to space or prevent another pregnancy.
Clearly, each of us knows our own situation best,
Survey data suggest that approximately 120 million
and we must be able to make our own decisions.
additional [married] women worldwide would be
currently using a modern family-planning method
if more accurate information and affordable servic-
If one is really serious about reducing the need for
es were easily available, and if partners, extended
abortion, the most effective action is to change the
families and the community were more supportive."
conditions that put women in a situation of invol-
Paragraph 7.13, Programme of Action, UN
untary and unbearable pregnancy: unavailable or
International Conference on Population and
ineffective birth control; female poverty, especially
Development, Cairo, 1994.
for single women with responsibility for children;
and a macho culture that makes men assert mas-
Condom use by males accounts for only 6% of con-
culinity through sexual conquest of women.
traceptive use in developing countries and only
19% in developed countries.
If one is really serious about reducing the incidence
Gita Sen et al., Population Policies Reconsidered:
of abortion, one must work to reduce the need for
Health, Empowerment, and Rights (Boston: Harvard
abortion. First, by making a range of safe and
School of Public Health, 1994), P. 226.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Response:
Anyone who dares to judge a woman because she
didn't use contraception must first be doing every-
No method of contraception is perfect, and many
thing humanly possible to make safe and effective
women were using contraception when they
contraception available to all those who want it.
became pregnant. Do you think their decision to
have an abortion is more moral because of that?
Assertion: Women should not be having sex
unless they are prepared for the consequences-
I am among the most ardent advocates of contra-
pregnancy is a natural outcome of sex.
ception. Like you, I want to help women avoid ever
having to make the decision to have an abortion.
Response:
Like you, I think a high degree of consciousness,
self-esteem, and responsibility will lead to contra-
Women have rarely been able to be sexually active
ceptive use among men and women. However, I do
without consequences. Making the decision to
not believe that the morality of abortion can be
have an abortion, going through the abortion,
judged by whether a woman-or a man-was using
accepting that you are not ready or able to have a
contraception. We don't lose our rights because we
child, coming to terms with the inadequacy of the
made a mistake or we were less than perfect.
relationship with your partner, feeling some sense
of the failure or inadequacy of one's life-I'd call
I don't want to deny the importance of what you are
those pretty serious consequences.
saying about responsibility in sexual relations, but I
think it is important to understand that contracep-
I think we have come to the crux of the matter. One
tives fail, are not always available or affordable, and
of the differences between those who favor legal
have side effects that make it difficult for some
abortion and those who oppose it is the different
women to use what is available. And the very peo-
way in which the two groups view sexuality. For
ple who are opposed to abortion are often the most
some who are opposed to abortion, sex is not in and
active in working to make contraceptives unavailable
and in preventing schools and health centers from
providing education about contraceptives.
children should not
Yes, I agree that couples should do everything in
be punishment for having sex.
their power to prevent conception when it would
not be a good decision to bring new life into the
world. But the decision to have an abortion needs
of itself a positive thing if it does not include open-
to be made in the context of the present and the
ness to children. So the idea that you would have
future-that is, considering the circumstances of a
sex primarily because you love and want to be closely
woman's life and the possibilities she has for herself
united with another person doesn't make sense.
and a child in the future. The past, while an
Some people go so far as to think that if you have
important point of personal reflection and an
sex and are not prepared to have a child, you should
opportunity for learning, cannot override the pres-
be punished-and your "punishment" should be to
ent and the future.
have a child. I think we all can agree that children
should be the result of a freely made decision,
Denying women abortions because they didn't use
preferably by two people, sometimes by a woman
contraception is like denying treatment for a per-
alone. Children should not be punishment for hav-
son with AIDS because you oppose their lifestyle.
ing sex.
Women can't choose contraception if they don't
Assertion: Abortion is a sin. It is evil and
know about it or have it. Millions of women in the
immoral.
world have no access to contraceptives. Many
women, especially teens, don't even know about
Response:
contraception.
I believe it is immoral that during the course of this
hour, eight women will die from unsafe abortions.
I believe it is immoral that women are branded as
criminals simply because they have an abortion.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
When a woman takes seriously the question of
However much women may need the advice and
whether or not she should continue a pregnancy-
support of family, friends, doctors, lawyers, and
whether or not she should bring a child into the
priests, women must be recognized as the primary
world-and concludes, through a serious process of
moral agents in decisions of pregnancy and birth.
self-reflection, that the most moral thing she can
do is to terminate the pregnancy, it is hard for me
We must promote, first of all, safe and effective con-
to say that she is immoral. Even if she has drawn a
traception, then comprehensive instruction on the
conclusion that I would not draw, even if I think it
use of such contraception, and adequate child sup-
is the wrong decision, I really respect her process
port for women who want to bear a child but cannot
and would never call her immoral.
FACTS: CATHOLICS HAVE
FACTS: CATHOLICS BELIEVE
ABORTIONS
ABORTION CAN BE MORAL
Catholic women in the United States are as like-
64% of US Catholics disapprove of the state-
ly as women in the general population to have
ment that abortion is morally wrong in every
an abortion, and 29% more likely than
case.
Protestant women.
Survey of 493 Catholics, designed by Lake Research
Survey by the Alan Guttmacher Institute of 9,985 abor-
and Tarrance Group, for US News & World Report,
tion patients: Stanley Henshaw and Kathryn Kost,
Sept. 1995, margin of error +4.5%.
"Abortion Patients in 1994-95: Characteristics and
Contraceptive Use," Family Planning Perspectives,
69% of US Catholics believe a woman who has
July/August 1996.
an abortion for reasons other than to save her
life still can be a good Catholic.
Catholic countries, even where abortion is ille-
ABC/Washington Post poll of 1,530 adults, Sept. 1995,
gal, have high levels of abortion:
margin of error ±3%.
In Brazil, the estimated number of abortions
It is common for Catholics to disagree with
ranges from 1 million to 2 million per year.
church teaching on abortion:
Brazilian Institute of Development, 1989 poll of urban
areas with populations >1,000; Clandestine Abortion:
91% of Catholics in Poland approve of legal
A Latin American Reality (New York: Alan Guttmacher
abortion to protect the woman's health; 85%
Institute, 1994).
in cases of rape; and 58% in cases of pover-
ty.
In Argentina, the federal government esti-
Ted Jelen and Clyde Wilcox, "Attitudes Toward
mates that 365,000 abortions are performed
Abortion in Poland and the United States," Midwest
each year. The International Planned
Political Science Association meeting, Chicago, USA,
Parenthood Federation puts the estimate
Apr. 1993, citing data gathered by the National
even higher, at 450,000 a year.
Opinion Research Center, Chicago, USA.
International Family Planning Perspectives, March 1994.
40% of Brazilian Catholics think couples
In Colombia, there are 300,000 to 400,000
should be free to decide about abortion for
abortions per year.
themselves.
Carlos Lemoine, Las Fuerzas de la Opinion (Colombia:
Public opinion poll, Brazilian Institute of Development,
Centro Nacional de Consultoria, 1992), p. 89.
1989.
In Peru, 5% of women of childbearing age
72% of Catholics in Australia say decisions
have abortions each year, compared to 3% in
about abortion should be left to individual
the United States.
women and their doctors.
Clandestine Abortion: A Latin American Reality
Survey for Family Planning Australia and Children by
(Washington: Alan Guttmacher Institute, 1994).
Choice, Melbourne, AGB McNair, Aug. 1996.
CATHOLICS FOR A FREE CHOICE
P.15
HOW TO TALK ABOUT ABORTION
support themselves and their children. Finally, we
the unavailability of family planning and abortion
must promote a culture that affirms the woman as
was orphanages filled with neglected children. It is
the primary moral agent in the decisions that affect
also the tragedy of China, where population control
her life. Any church or society refusing to promote
measures sometimes force women to terminate
these policies is, in effect, promoting abortion.
pregnancies. This kind of usurpation of individual
autonomy is exactly what we are fighting against.
A fundamental principle in moral theory holds that
RIGHTS
those who suffer the consequences of a situation
Assertion: Rights, rights, rights. All you femi-
are by rights the ones who should make the deci-
nists ever talk about is rights. But nobody has the
sion about that situation. In the case of pregnancy,
right to do absolutely anything they want to do.
it is clear that women suffer the greatest conse-
quences-not only the expected physical conse-
Response:
quences of child bearing but also more serious
complications; albeit less and less frequently,
What we are talking about is the right to make deci-
women do die of pregnancy-related causes.
sions, the right to choose when and whether to
Further, women by and large still are overwhelm-
have a child. Far from being an outlandish, radical
ingly responsible for the care of children once they
demand, reproductive rights protect human dignity
are born. Thus, they deserve the right to make
and autonomy at a basic level.
these decisions.
As women more and more are treated as equal
Assertion: Women who act irresponsibly and get
partners with men in society, our understanding of
pregnant when they're not married or don't want
rights is evolving so that women's rights increasing-
children don't deserve the right to have an abortion.
ly are recognized as human rights. There is already
an internationally recognized right of a couple to
Response:
determine the number and spacing of their chil-
dren. At a conference on human rights in 1968,
When people act irresponsibly, society should help
the countries represented in the United Nations
them act responsibly, not take away their rights.
unanimously adopted a statement that recognized
Rights tend to be important to protect that which is
this as a human right. Conference after internation-
unpopular. We don't lose our right to freedom of
al conference has reiterated this right.
religion because we choose to belong to an unpop-
ular religion-or because we haven't practiced our
Common definitions of human rights encompass
faith. We don't lose the right to an education
the right to bodily autonomy. For example, each
because we have failed the third grade. We don't
of us has the right not to be tortured, to refuse
lose the right to decide about a pregnancy because
medical treatment, or to obtain medical treatment.
we got pregnant under circumstances of which soci-
The right to make the abortion decision, the
ety may disapprove.
right not to be pregnant, is the same kind of
autonomy right.
Do you really want childbearing to be a punish-
ment for women who get pregnant unintentionally?
If government does not recognize, clearly articu-
late, and make a priority of the rights of individuals
Assertion: Giving women the right to abort
regarding reproduction, it becomes the right of
babies will only mean that abortions will increase.
government to compel childbearing or abortion,
over and against the wishes of individuals and cou-
Response:
ples. This was the tragedy of Romania, where dur-
ing the Ceausescu regime, abortion and contracep-
Legal restrictions do little to reduce the number of
tion were strictly forbidden, and women were
abortions. This is evident in many places. In
forced to undergo examinations to ensure the con-
Brazil, for example, there are an estimated 1 mil-
tinuation of pregnancies. More than ten thousand
lion to 2 million illegal abortions each year.
women died from complications of abortions, and
many were permanently maimed. One legacy of
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
p.16
All across the globe, in countries where abortion is
FACTS: RIGHTS
illegal, women still find ways to end pregnancies
they cannot sustain. Denying the right does not
Since the 1973 legalization of abortion, US
public opinion has consistently held that
decisions about abortion belong with the
in countries where abortion
woman and her doctor.
"Induced Abortion," Facts in Brief (New York: Alan
is illegal, women still find ways
Guttmacher Institute, 1996).
to end pregnancies
they cannot sustain.
International human rights documents recog-
nize the right to reproductive and sexual health:
make the need disappear. Consider Ireland: with
"Parents have a basic human right to deter-
that country's stringent laws against abortion and
mine freely and responsibly the number and
limited access to contraception, thousands of Irish
spacing of their children."
women travel to Britain each year for abortions.
Article 16, unanimous proclamation of the United
Nations' International Conference on Human Rights,
And despite the fact that abortion is illegal under
Teheran, 1968.
most circumstances throughout Latin America, an
estimated four million clandestine abortions take
"The human body, whether that of woman
place there each year. In some Latin American
or man, is inviolable and respect of it is a
countries, women have abortions at a rate
fundamental element of human dignity and
comparable to or surpassing that of women in
freedom."
the United States.
Article 11, proclamation of the UN World Conference
of the International Women's Year, Mexico City, 1975.
FURTHER READING
"Reproductive rights embrace certain human
rights that are already recognized in national
Rebecca J. Cook, editor. Human Rights of Women:
laws, international human rights documents
and other relevant consensus documents.
National and International Perspectives. Philadelphia:
These rights rest on the recognition of the
University of Pennsylvania Press, 1994.
basic right of all couples and individuals to
decide freely and responsibly the number,
Beverly Wildung Harrison. Our Right to Choose:
spacing and timing of their children and to
Toward a New Ethic of Abortion. Boston: Beacon
have the information and means to do so,
Press, 1983.
and the right to attain the highest standard
of sexual and reproductive health."
International Planned Parenthood Federation.
Paragraph 7.3, Programme of Action, UN International
"IPPF Charter on Sexual and Reproductive Rights."
Conference on Population and Development, Cairo,
London: IPPF, 1996.
1994.
Kristin Luker. Abortion and the Politics of Motherhood.
"The human rights of women include their
right to have control over and decide freely
Berkeley, CA: University of California Press, 1984.
and responsibly on matters related to their
sexuality, including sexual and reproductive
Rosalind Pollack Petchesky. Abortion and Woman's
health, free of coercion, discrimination and
Choice: The State, Sexuality, and Reproductive Freedom.
violence."
Boston: Northeastern University Press, 1990.
Paragraph 96, Platform for Action, UN Fourth World
Conference on Women, Beijing, 1995.
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
Digital Records Marker
This is not a presidential record. This is used as an administrative
marker by the William J. Clinton Presidential Library Staff.
This marker identifies the place of a tabbed divider. Given our
digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
RESOURCES ON
WOMEN'SPERSPECTIVES
Divider Title:
WOMEN'S PERSPECTIVES
Abortion in Context:
United States and Worldwide
bortion is one of the most
A
procedure. Thus, while there
onciling these aspects of their
divisive and emotional
may be little relationship
lives requires couples to per-
issues facing U.S. policy-
between abortion legality and
form a complex balancing act,
makers today. This should not
abortion incidence, there is a
which may be influenced by
be surprising, given that indi-
strong correlation between
their individual circumstances.
viduals' attitudes about abor-
abortion legality and abortion
features of their relationship
tion are shaped by their con-
safety.
and societal norms. And that
victions regarding religion,
In 1999, The Alan Guttmacher
balancing act becomes increas-
morality, human rights, public
health and the status of women
Institute issued a major report,
ingly difficult when couples
want small families.
Sharing Responsibility: Women,
in society. Moreover, lawmak-
ers in the United States are not
Society and Abortion Worldwide,
Throughout this century, as
that brings together the latest
modernization, urbanization
alone in their struggle over
abortion policy. Abortion is
research findings from approxi-
and women's levels of educa-
mately 60 nations about abor-
controversial in many coun-
tion and participation in the
tion law, the incidence of abor-
tries, and nations from every
labor force have grown, small
tion and the conditions under
region of the globe are
families have increasingly
which abortion occurs around
become the norm worldwide.
wrestling with questions about
abortion, unintended pregnan-
the world. By discussing abor-
American women typically
tion in the context of
want two children, as do
cy and the appropriate role of
government in these matters.
unplanned pregnancy and plac-
women in European countries
ing the U.S. situation in a
and many parts of Asia. In
Many of these policy debates
worldwide context, that report
Latin America, the average
are driven by the motivation to
and this companion Issues in
preference is between two and
reduce abortion rates, and
Brief strive to increase under-
three children. Only in Sub-
among some policymakers, the
standing of the role that abor-
Saharan Africa do women still
answer is to make abortion dif-
tion plays in women's lives.
want relatively large families-
ficult to obtain or even illegal.
This information can improve
five or six children, on aver-
Yet an examination of statisti-
policymakers' ability to ensure
age-but even there, desired
cal trends reveals that the legal
that women seeking to fulfill
family size has declined (from
status of abortion in a country
their childbearing goals-in
seven or eight children) since
is not strongly correlated with
the United States and around
the 1970s.
the rate at which it occurs.
the world-are able not only to
Indeed. in many countries
protect their lives and health
Moreover, most couples want
where the procedure is illegal.
should they decide to have an
to control not only the size of
women obtain abortions at very
abortion. but to avoid
their family, but the timing
high rates. Similarly, in some
unplanned pregnancies in the
and spacing of their births as
countries where abortion is
first place.
well. Accordingly. the vast
legal and very widely accessi-
majority of married women of
ble. abortion rates are low.
Unintended Pregnancies
childbearing age either have
already achieved their desired
Clearly. factors other than
Of the estimated 210 million
family size or want to delay
legality are at play here. The
pregnancies that occur annual-
their next birth for at least two
primary factor is the rate at
ly around the world, nearly four
years. In almost all countries,
which women experience
in 10 are unplanned. In the
at least six in 10 women-and
unintended pregnancies. Some
most general terms, unplanned
in most countries, more than
women who have an un-
pregnancies occur when cou-
eight in 10-want to stop hav-
intended pregnancy will seek
ples fail to reconcile their
ing children or to postpone
an abortion regardless of its
desire for sexual intercourse
their next birth.
THEALAN
legal status-even if they have
with their intention or reluc-
GUTTMACHER
to jeopardize their lives by
tance to conceive a child at a
Yet in many countries, women
INSTITUTE
undergoing an unsafe, illegal
particular time. However, rec-
still have more children than
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
chart a
Philippines, Latin American
not easy to use and have high
Unplanned Births
countries and Japan (Chart A).
failure rates. Contraceptive
sterilization, in contrast, is
Contraceptive use is critical
Large proportions of women around the world have unplanned births.
to couples' ability to recon-
extremely effective, but is
cile their sexual lives and
permanent and therefore not
Sub-Saharan Africa
their childbearing goals.
appropriate for people unsure
COTE D IVOIRE
However, effective contracep-
about future childbearing.
tive use presents significant
For many couples, effective
KENYA
challenges for women and
contraceptive use is compli-
NIGERIA
men all over the world. If a
cated by cultural, religious
couple wants to have
and social factors that affect
ZIMBABWE
between two and four chil-
women's ability to participate
dren. they must practice
fully in reproductive decision-
North Africa & Middle East
birth control successfully for
making. Women's educational
EGYPT
16-20 years. Yet women in
attainment, participation in
MOROCCO
many developing countries
the labor force, age at mar-
do not have access to the
riage, role within the family
TUNISIA
contraceptive supplies or
and society, and likelihood of
Asia
family planning services they
being subjected to domestic
need, because contraceptives
violence are critical determi-
BANGLADESH
are too expensive, supplies
nants of their ability to con-
INDIA
are erratic, services are diffi-
trol whether and when to
cult or impossible to obtain.
have children. In many coun-
INDONESIA
or the quality of care is poor.
tries, barriers to women's par-
PHILIPPINES
Whether couples are suc-
ticipation in reproductive
cessful in preventing
decision-making reflect
Latin America
unplanned pregnancies
women's second-class posi-
BRAZIL
depends not only on their
tion within the family and
COLOMBIA
having reliable access to
their neglected status within
family planning services but
the larger society.
MEXICO
also on how effectively they
Abortion Laws and Rates
PERU
practice contraception.
However, all contraceptive
Each year, more than half of
Developed Countries
methods have drawbacks.
unintended pregnancies
FRANCE
Some have inherently high
worldwide-46 million, or
failure rates, while others are
two in 10 total pregnancies—
JAPAN
difficult for women (or their
are resolved by induced abor-
partners) to use on a consis-
tion. Throughout the world,
CANADA
tent basis.
women give similar reasons
SWEDEN
for deciding to have an abor-
For example, many women
tion: They are too young or
UNITED STATES
find it difficult to take the
too poor to raise a child; they
0
10
pill every day, year after year,
20
30
40
50
60
are estranged from or on
or to consistently use inter-
% of births in last five years
uneasy terms with their sexu-
course-related methods, such
al partner; they are unem-
Preferred at later time
Unwanted at any time
as the condom or diaphragm.
ployed; they do not want a
Note: In Asian and North African countries, data apply to births among married women only;
Some women fear having an
child while in school; or they
in other countries, they apply to births among all women. Source: The Alan Guttmacher
IUD inserted, feel powerless
want or need to work. That
Institute (AGI), Sharing Responsibility: Women, Society and Abortion Worldwide, New York:
AGI, 1999. p. 17.
to insist on condom use or
women's reasons for choosing
cannot tolerate the side
abortion are similar around
effects they experience when
they ideally would like. Large
a time when they had wanted
the world highlights the com-
using hormonal methods (the
proportions of married women
no more children ever (an
mon experiences women face
pill, injectable or implant).
report that in the past five
unwanted birth). The propor-
when trying to juggle compet-
Traditional methods, such as
years, they had an unplanned
tion of women who describe a
ing roles and responsibilities
periodic abstinence and with-
birth-one that occurred
recent birth as unplanned is
while adapting to changing
drawal, are still popular in
either sooner than they had
striking everywhere, but it is
social expectations.
many countries, but they are
wished (a mistimed birth) or at
particularly high in Kenya, the
Indeed, women have relied
Abortion In Context: United States and Worldwide
2
The Alan Guttmacher Institute
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
on abortion to end unwanted
stipulate conditions, such as
chart c
pregnancies throughout histo-
gestational limits or consent
Regional Abortion Rates
ry and in every region of the
requirements.) By contrast,
world. even though abortion
25% of women live in coun-
Overall, women in developed and developing countries have
was illegal in almost every
tries, overwhelmingly in the
strikingly similar abortion rates.
country until the second half
developing world. where
of this century. By the mid-
abortion is prohibited alto-
1980s, most developed coun-
gether or allowed only to save
WORLD
tries and several developing
a woman's life.
countries had lifted these
Although women in develop-
prohibitions, but the legal
ing countries are much more
DEVELOPED COUNTRIES
status of abortion remains
likely than women in devel-
highly variable.
oped countries to live under
Currently, six in 10 women-
restrictive abortion laws, lev-
DEVELOPING COUNTRIES
55% of those in the develop-
els of abortion are about the
ing world and 86% in the
same for both groups (Chart
I
I
I
I
I
0
5
10
15
20
25
30
35
40
developed world-live in
C). In any given year, 34
Annual abortions per 1,000 women 15-44
countries where abortion is
abortions occur per 1,000
Legal
Illegal
permitted on broad grounds
women in the developing
(Chart B). In these countries,
world. and 39 are performed
Note: Developed countries are defined as all of Europe, Australia, Canada, Japan, New Zealand
and the United States: developing countries are all the rest. Source: The Alan Guttmacher
the law allows abortion when
per 1,000 women in devel-
Institute (AGD. Sharing Responsibility: Women, Society and Abortion Worldwide. New York: AGI.
oped countries. However,
1999, p. 27.
it is necessary to protect a
woman's life or her physical
abortion rates vary consider-
or mental health. for socio-
ably among countries, rang-
with whether abortion is legal
annually worldwide occur in
economic reasons or without
ing from fewer than 10 to
there. For example, abortion
countries with highly restric-
regard as to reason, at least
more than 80 abortions per
levels are quite high in Latin
tive abortion laws.) At the
during the early months of
1,000 women (Chart D).
American countries, where
same time, abortion rates are
pregnancy. (Even where
Yet, while it may seem para-
abortion is highly restricted.
quite low throughout Western
abortion is broadly permitted,
doxical, a country's abortion
(In fact, 20 million of the 46
Europe, where the procedure
rate is not closely correlated
is legal and widely available.
however, the law typically
million abortions performed
Also, Eastern and Western
Europe have the world's
chart b
highest and lowest abortion
Legality of Abortion
rates, respectively, yet abor-
tion is generally legal
Whether women live under liberal abortion laws depends largely on whether they
throughout the Continent.
are in the developed or developing world.
If legality is not the deter-
World
mining factor, what drives the
Developing Countries
Developed Countries
rates at which abortions
7%
25%
7%
occur in a given country?
41%
33%
32%
Clearly, a key factor is the
rate at which women experi-
15%
ence unintended pregnan-
71%
cies-itself a function of the
10%
interplay between a couple's
family-size (and timing) goals
4%
11%
and their contraceptive use.
20%
22%
2%
1.38 billion women
1.13 billion women
255 million women
Abortion levels are high in
countries where the desire for
Abortion is permitted only to save a
Abortion is permitted to protect a
Abortion is permitted to protect
woman's life or is not permitted
woman's life or physical health
a woman's life, physical health
small families is strong but
on any grounds
or mental health
contraceptive use is low or
Abortion is permitted to protect a woman's life, physical
Abortion is permitted without
ineffective. For example, in
or mental health, and on socioeconomic grounds
restriction as to reason
most of Eastern Europe and
the former Soviet republics,
Notes: Developed countries are defined as all of Europe, Australia, Canada, Japan, New Zealand and the United States: developing countries are
where desired family size has
all the rest. Numbers of women are 1999 projections for those aged 15-44. Source: The Alan Guttmacher Institute (AGI), Sharing Responsibility:
Women, Society and Abortion Worldwide, New York: AGI, 1999. pp. 21-22.
been small for many years,
modern contraceptive meth-
Abortion in Context: United States and Worldwide
3
The Alan Guttmacher Institute
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
ods were not generally avail-
In sharp contrast. even in
Legality and Safety
By legalizing abortion, coun-
able until recently. As a
countries where abortion is
When abortion occurs under
tries can help reduce or elim-
result, women relied on abor-
legal and widely available,
legal conditions, it is usually
inate the need for unsafe
tion-which was legal, safe
abortion rates are low if cou-
performed early in pregnancy
abortion. This, in turn. will
and easily accessible-to
ples practice contraception
by a skilled practitioner
significantly lessen the num-
regulate births. However, as
effectively to limit or space
using an accepted medical or
ber of deaths related to abor-
contraceptives have become
births. In the Netherlands.
surgical method in a hygienic
tion, reduce the likelihood of
much easier to obtain in
for example, where abortion
setting; in such circum-
complications and improve
recent years, the situation
has been legal and widely
stances, the risk of complica-
women's subsequent health.
has begun to change rapidly,
accessible for many years,
tions and maternal morbidity
For example, when Romania
and abortion rates in some of
abortion and unintended
is low. However, when abor-
legalized abortion in 1990,
these countries fell by as
pregnancy rates are low
tion is largely illegal and
its abortion-related mortality
much as 50% between 1990
because of widespread con-
must be performed clandes-
rate fell to one-third of its
and 1996.
traceptive use.
tinely, it often is unsafe: in
peak level-reached only
such situations, complication
one year before-of 142
chart d
rates and maternal morbidity
deaths for every 100,000
skyrocket.
live births.
Country Abortion Rates
The death rate associated
Legalizing abortion. however,
Abortion rates vary enormously by country.
with abortion is hundreds of
does not by itself guarantee
times higher in developing
safety. For example, in India,
Netherlands
regions, where the procedure
where abortion has been
Germany
is often illegal, than in devel-
legal on broad grounds for
Tunisia
oped countries (Table 1). The
almost 30 years, many
Italy
rate is highest-almost 700
women. especially in rural
France
deaths per 100,000 proce-
areas, do not even know that
Japan
Israel
dures-in Africa. Since well-
abortion is legal. Authorized
Canada
off women in cities are fre-
facilities that provide safe
England & Wales
quently able to obtain safe
abortions services are inade-
Singapore
abortions even when it is
quate in number, and some
Denmark
against the law. the majority
women have found their
Sweden
of deaths and complications
treatment by government
South Korea
from abortion occur among
health professionals to be
Czech Republic
low-income women and
degrading. As a result,
Georgia
Australia
women living in rural areas
women frequently go outside
United States
who undergo unsafe, illicit
the authorized system and
Egypt
procedures.
obtain extralegal abortions,
Turkey
many of which are unsafe.
Philippines
The World Health Organi-
Mexico
zation estimates that of the
By the same token, illegal
Nigeria
approximately 600,000 preg-
abortions are not necessarily
China
nancy-related deaths each
unsafe. In some Latin
Bangladesh
year, 78,000 are related to
American countries, abortion
Colombia
complications resulting from
is sufficiently openly avail-
Brazil
unsafe abortion. In Latin
able and tolerated, especially
Chile
Yugoslavia
America. as many as 21% of
in metropolitan areas, to be
Peru
maternal deaths are estimat-
quite safe-at least for
Ukraine
ed to be associated with
women who can afford to
Russian Federation
unsafe abortion. Many
have a skilled provider per-
Romania
women experiencing compli-
form the procedure.
Vietnam
cations from unsafe abortion.
I
I
|
I
I
Even in countries where
0
20
40
60
80
100
particularly those who live in
abortion is legal under broad
rural areas, do not have
Annual abortions per 1,000 women 15-44
circumstances. the law may
access to appropriate medical
impose restrictions that
Official statistics:
Official statistics;
Estimates: по official
treatment. Others do not seek
reporting complete
reporting incomplete
statistics collected
impair a woman's ability to
treatment because of fear,
obtain a safe and timely abor-
Source: The Alan Cuttmacher Institute (ACD. Sharing Responsibility: Women, Society and Abortion
embarrassment, shame or
Worldwide, New York, AGI. 1999, p. 28.
tion, increasing the chance of
poverty.
adverse health consequences.
Abortion in Context: United States and Worldwide
4
The Alan Guttmacher Institute
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
table /
should not be surprising that
Even some better-off women
Abortion-Related Deaths
their abortion rate-23 per
who could afford to travel
1,000 women of reproductive
suffered consequences asso-
Deaths per
age-is undeniably high by
ciated with delaying their
Region
100,000 abortions
the standards of developed
abortions. And complications
Developing
330
nations. (It is, however, con-
of abortion were a major
Africa
680
siderably lower than rates in
cause of hospital admission.
South & Southeast Asia
283
developing countries.)
But as has been the experi-
Latin America
119
Some abortion opponents
ence in other countries.
Developed
0.2-1.2
allege that the U.S. abortion
legalization has enabled
rate is due to the extreme
women to obtain earlier, safer
1. Excluding China. Source: The Alan Cuttmacher Institute (AGD. Sharing Responsibility: Women,
Society and Abortion Worldwide, New York: ACL 1999, p. 35.
"permissiveness" of the
abortions. Today, more than
nation's abortion policy. (As
half of abortions in this coun-
the result of the Supreme
try occur within the first eight
For example, the need for
The U.S. Picture
Court's 1973 decision in Roe
weeks of gestation, three-
permission from a husband or
As do most women around
v. Wade, the right to choose
quarters within 12 weeks and
parent, mandatory counseling
the world. American women
abortion is constitutionally
almost 99% within 20 weeks.
requirements and waiting
typically want-and have—
protected until fetal viability,
(A full-term pregnancy lasts
periods, or the need to locate
small families. Most women
after which states may pro-
38 weeks.) A woman's risk of
or travel to an authorized
in the United States, whatev-
hibit abortion except when it
dying from abortion-related
provider may mean that abor-
er their race and ethnicity,
is necessary to save a
complications in this country
tions are performed later in a
have two children: the excep-
woman's life or protect her
(0.4 deaths per 100,000 pro-
pregnancy than they other-
tion is that Hispanic women,
health.) In practice, however,
cedures performed before
wise would be.
many of whom are recent
U.S. policy is roughly compa-
eight weeks' gestation) is sig-
immigrants. typically have
rable to that of many Western
nificantly lower than her risk
Women may also delay hav-
ing an abortion if they live in
three.
European countries (which,
of dying as the result of preg-
moreover. pay for the proce-
nancy or childbirth (seven
a country with a restrictive
But while couples in this
dure under their national
law and need to travel to a
deaths per 100,000 live
country ultimately are suc-
health programs)-and virtu-
births).
country where the procedure
cessful in achieving their
ally all of these countries
is legal. That is part of the
desired family size, they
have much lower abortion
reason, for example, why
Policy Implications
experience considerable dif-
rates. Consistent with the
nonresidents who travel to
Ultimately, women the world
ficulty in doing so. American
England for an abortion are
experience of other countries
over seek abortions for the
women's high rates of unin-
far more likely than British
around the world. the key
same reason: because they
tended pregnancy testify to
variable that accounts for the
women to undergo the proce-
have an unintended preg-
the problems they face in
dure in the second trimester.
high U.S. abortion rate is not
nancy. How such a pregnan-
practicing contraception con-
a permissive law but a high
cy is resolved has been, and
In addition to the procedure's
sistently throughout their
unintended pregnancy rate.
always will be, an individual
legal status, costs associated
reproductive lives. Half of
the six million pregnancies
At the same time, and also
decision, despite the law.
with abortion can affect safe-
that occur in the United
consistent with the worldwide
But ensuring that whatever
ty and health outcomes for
women. In countries where
States each year are unin-
picture, abortion is extremely
decision a woman makes
the cost of an abortion is high
tended. About half of unin-
safe in this country-far
will not harm her health and
relative to family income and
safer than it was prior to Roe
providing her the means to
tended pregnancies occur
V. Wade, when the procedure
reduce the likelihood of
where the procedure is nei-
among the 10% of women at
ther covered under private
risk of an unintended preg-
was illegal in many states.
experiencing an unplanned
nancy who do not use birth
Before Roe, women's choices,
pregnancy in the first place
health insurance systems nor
publicly financed, a woman
control (particularly
and experiences, were simi-
are key challenges facing
teenagers and older married
lar to those of women in
policymakers.
may delay obtaining an abor-
tion until she has raised the
women) or who use a method
developing countries today.
In this regard, understanding
funds necessary to pay for
only sporadically. The rest
Less affluent women who
that the legal status of abor-
the procedure. Alternatively,
occur among women who
could not afford to travel to
tion correlates much more
practice contraception to pre-
states where abortion was
she may be forced to obtain
with its safety than with its
an illegal-and potentially
vent an unwanted pregnancy.
legal commonly turned to
incidence is critical. One
unsafe-abortion from a
illegal, clandestine proce-
Given American women's
need only look at the experi-
dures-which often resulted
provider who charges less
relatively high rates of
ence in many developing
than an authorized provider.
in serious health complica-
unplanned pregnancy, it
countries-with their high
tions and sometimes death.
Abortion in Context: United States and Worldwide
5
The Alan Guttmacher Institute
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
rates of maternal death and
the national family planning
Sources of Data
disability related to illegal,
clinic system, supported
Most of the data in this Issues in
unsafe abortions-for a pow-
largely by the federal Title X
Brief are from The Alan Guttmach-
erful reminder of the social
program. which serves as a
er Institute (AGI). Sharing Respon-
sibility: Women, Society and Abor-
and medical costs routinely
safety net for uninsured, low-
tion Worldwide, New York: AGI.
borne by women when access
income women and
1999. Additional sources of infor-
to safe abortion is denied.
teenagers.
mation are as follows:
Moreover, efforts focusing on
Finally, as a leader in world
Henshaw SK, Unintended pregnan-
cy in the United States, Family
restricting access to abortion
affairs. this country has an
Planning Perspectives, 1998.
in order to reduce its inci-
obligation to reduce unin-
30(1):24-29 & 46.
dence are misguided: public
tended pregnancy and abor-
Henshaw SK. Abortion incidence
policy should concentrate on
tion that reaches beyond its
and services in the United States.
helping women prevent
borders. The need for effec-
1995-1996, Family Planning
unplanned pregnancies.
tive contraceptive services is
Perspectives, 1998, 30(6):263-270
Therefore, key policy objec-
& 287.
growing in many regions of
tives must include improving
the world. and women may
women's access to compre-
increasingly turn to abor-
This Issues in Brief was written by
hensive family planning ser-
tion-even unsafe abortion-
Cynthia Dailard.
vices and promoting the effec-
should this need continue to
tive use of contraceptives.
go unmet. Support for U.S.
Notably, abortion rates are
population assistance will
declining in the United
help to meet the demand for
States, and have reached
contraceptives while improv-
their lowest point in 20 years,
ing the health of women and
largely because rates of unin-
children around the globe
tended pregnancy have
and reducing the need for
abortion.
declined as the result of
improved contraceptive use
Unfortunately. contraceptive
(particularly among
availability will never make
1999. The Alan Guttmacher Institute
teenagers). Yet many women
unplanned pregnancies, and
in this country still lack
the abortions that inevitably
access to affordable contra-
follow them, disappear com-
ceptives. In stark contrast to
pletely. Contraceptives are
THE
women in developed coun-
GUTTMACHER
not perfect. nor are the peo-
INSTITUTE
tries that have universal
ple who use them. Ultimately,
NEW
YORK
health insurance, many
improved access to effective
WASHINGTON
American women do not have
methods of contraception is a
either public or private insur-
necessary part of any serious
A Not-for-Profit Corporation for
ance coverage for contracep-
effort to reduce unintended
Reproductive Health Research,
Policy Analysis and Public
tives and cannot afford the
pregnancy and abortion-at
Education
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home or abroad.
with many forms of contra-
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on recent progress in reduc-
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ing unintended pregnancy
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and abortion rates should
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improve coverage of contra-
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ceptive services under pri-
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vate insurance: expand con-
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traceptive access under
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Abortion In Context: United States and Worldwide
8
The Alan Guttmacher Institute
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
An Overview of Clandestine
Abortion in Latin America
Issues in Brief
E
ach year, more than four
women were likely to have two
Current Level of Abortion
million women in Latin
or three abortions over the
Estimated rates of abortion are
America undergo an
course of their childbearing
highest in Peru and Chile (each
induced abortion. Because most
years.² And studies in the
year, almost one woman in
abortions are illegal, these pro-
1970s in countries as diverse
every 20 aged 15-49 has an
cedures are performed under
as Brazil, Colombia, the
induced abortion). intermediate
clandestine and often danger-
Dominican Republic, Mexico,
in Brazil, Colombia and the
ous conditions. As a result, the
Peru and Venezuela indicated
Dominican Republic (about one
region faces a serious public
that women averaged 0.5-1.5
woman in 30), and lowest in
health problem that threatens
induced abortions over their
Mexico (approximately one in
women's lives, endangers their
reproductive lifetime in these
40). If these rates continue to
reproductive health and impos-
countries, and 2.0 or more
prevail throughout the 35 years
es a severe strain on already
induced abortions in Chile
of a woman's reproductive life-
overextended health and
and Cuba.³
time, the average woman in
hospital systems.
Although most Latin American
Mexico is likely to have had at
The practice of induced
health experts were aware of
least one abortion by the time
abortion in Latin America is
the general scale of clandestine
she is 50, compared with about
shrouded in secrecy, a direct
abortion and related problems,
1.6 abortions among women in
result of the stringent legal lim-
until recently they had little
Chile and about 1.8 among
itations on abortion throughout
reliable information with which
women in Peru.
most of the region. Induced
to answer many questions.
If the annual number of abor-
abortion is punishable by law
What methods are used to
tions estimated to occur in
in almost every country except
induce abortion? Who are the
these six countries (2.8 million
Cuba and a few other
major practitioners? How many
Caribbean nations. In most of
in the early 1990s) is extrapo-
women are hospitalized for the
lated to the entire region, then
the region, doctors may legally
treatment of complications, and
about four million induced
terminate a pregnancy that
what proportion is this of the
threatens the life of the woman,
abortions are being carried out
actual numbers of women expe-
that results from rape or incest,
each year in Latin America
riencing induced abortion?
or that is characterized by fetal
(Table 1).
Which women are most likely
deformity,¹ but these options
to have induced abortions, and
are rarely used.
for what reasons?
Most Abortion Seekers Are
Concern over the high level of
Married and Have Children
This report presents an
clandestine abortion in Latin
overview of the practice of
Profiles of women obtaining
America is not new.
induced abortion in Latin
abortions based on national
Policymakers and health pro-
America. It draws upon a num-
data are useful. Knowledge
fessionals have been aware for
ber of sources: a collaborative
about the women most likely to
the past 20-30 years that
study on clandestine abortion in
terminate an unwanted preg-
unsafe procedures were being
six countries; a large-scale
nancy is important because it
performed in most countries of
study in urban Colombia: an in-
helps identify subgroups in the
the region, and at a level with
depth study of trends in abor-
population most in need of con-
serious consequences for
women's health and for the cost
tion and contraception in three
traceptive protection. In addi-
countries; and a number of
tion. the information indicates
of national health care services.
smaller studies. Findings from
that clandestine abortion is
Community surveys conducted
many of these studies were pre-
common at many levels of soci-
The
in Chile in the early 1960s
sented at the first regional
ety and that unsafe procedures
Alan
were the first attempt to mea-
meeting on induced abortion in
have consequences for the
sure the extent of the problem.
Latin America, held in
health of a broad cross-section
Guttmacher
These surveys found that
Colombia in 1994.4
of women.
Institute
New York and Washington
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
table /
maternity hospitals in the poor
cal and hormonal products.
Abortion Incidence
northeast state of Fortaleza,
In Brazil, a pharmaceutical
Brazil, found that 77% were
product usually prescribed for
Country/year
Annual
Rate per
Average
older than 20 and that 68%
the treatment of gastric and
no. of
1,000
per
abortions
women
woman
had had five or more years of
duodenal ulcers, misoprostol
schooling. But in this study,
(Cytotec), is widely used to
Total
2,768,150
33.9
1.2
53% of women had never
terminate pregnancy.¹³
Brazil. 1991
1,433,350
36.5
1.3
been married or in a stable
In the urban areas of some
Chile, 1990
159,650
45.4
1.6
union, and 9% were separat-
countries, women with finan-
Colombia, 1989
288,400
33.7
1.2
ed. divorced or widowed. 10
cial resources can attend pri-
Dom. Republic
82,500
43.7
1.5
In the Dominican Republic,
vate clinics that perform safe
Mexico, 1990
533,100
23.2
0.8
in-depth interviews in 1992
medical abortions using
Peru, 1989
271,150
51.8
1.8
with women hospitalized for
dilatation and curettage
abortion complications in two
(D&C) or vacuum aspiration
Latin America*
4,000,000
33.9
1.2
large hospitals in Santo
techniques. And throughout
*Estimated on the assumption that these six countries account for 70% of the population of Latin
America and that all countries in the region have similar hospitalization levels: rounded to the
Domingo (Table 4) revealed
Latin America, middle- or
nearest 100,000.
that 84% were in their 20s or
upper-class women are gen-
older, 88% were in a union,
erally acknowledged to
and 73% had had five or
obtain safe medical abortions
One way to obtain informa-
the proportion was somewhat
tion about women having
higher than this among
more years of schooling.¹¹
in doctors' offices.
abortions is to examine data
women who had not complet-
Three broad types of
on women hospitalized as a
ed primary school (29%, see
Abortion Techniques Used
providers perform clandestine
result of complications of
Table 2), among women with
abortion in Latin America:
A 1993 study in Brazil,
clandestine procedures.
some university education
doctors; nurses; and
Colombia, Chile, the
However. few national sys-
(28%) and among those in
untrained persons, such as
Dominican Republic, Mexico
tems provide data on the
the labor market (27%).⁷
traditional practitioners or
and Peru showed that women
background characteristics
pregnant women themselves.
A 1990 study carried out by
everywhere are familiar with
of hospitalized women, and
As might be expected, higher
the Latin American
teas and infusions made from
hospitalized women are not
income women and urban
Federation of Obstetricians
herbs and other vegetable
necessarily representative of
women are most likely to go
and Gynecologists in four
products that are believed to
all women having induced
to doctors, low-income urban
countries (Bolivia, Colombia,
induce abortion (Table 5).¹²
abortions.
women might avail them-
Peru and Venezuela, see
If these products do not have
selves of any of the three
Nonetheless, these and other
Table 3) found that the vast
the desired effect (and
types of providers, and poor
data show that most Latin
majority of hospitalized abor-
nobody knows whether they
rural women commonly
American women having
tion patients (79%) were mar-
are genuine abortifacients),
depend on untrained practi-
induced abortions are in their
ried women, half (51%) had
women are then likely to
tioners or use traditional
20s or older, married and
two or more children, and half
resort to riskier methods: the
methods that they themselves
already mothers. In most
had also had seven or more
insertion of a rubber tube,
can use to induce abortion. 14
developed countries, by con-
years of schooling. Some 86%
caustic liquids or other for-
The procedures on which
trast, women having induced
were aged 20 or older.⁸
eign objects into the uterus;
poor rural women depend
abortions are often very
often occur under dangerous-
young, the vast majority are
Another 1990 study of
or the oral or vaginal applica-
tion of powerful pharmaceuti-
ly unsanitary conditions.
single and about half are
Chilean women hospitalized
childless.⁵
for abortion complications in
table 2
nine hospitals in Santiago
In Colombia
In Colombia, for example,
also found that few were
national statistics from the
young women (only 11%
Educational level
% who had
1980s show that about 87%
of urban women
an abortion
were younger than 20), that
of all hospitalized abortion
the vast majority (78%) were
All levels
23
patients were older than 20.⁶
married or in a consensual
Incomplete primary
29
In a 1992 Colombian survey
union, that 76% already had
Complete primary
22
representative of urban
children, and that more than
Incomplete secondary
21
households, 23% of all
80% had had seven or more
Complete secondary
18
women between the ages of
years of schooling.⁹
Incomplete university
28
15 and 55 reported that they
Complete university
24
had had an induced abortion
A 1992-1993 study of abor-
Source: See reference 7.
at some point in their lives;
tion patients in two large
The Alan Guttmacher Institute
2
Clandestine Abortion In Latin America
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
table 3
tion is believed to have
ble relationships. If they are
In Four Countries
declined dramatically as a
single or very young, they are
result of these trends. On the
likely to decide that they
Characteristics of
Percent
other hand, the growing use
cannot take care of a child
abortion patients
distribution
of hormonal methods and of
alone and without financial
techniques like misoprostol,
Marital status
support.
which induce heavy bleed-
Single
21
ing, has probably increased
But the majority of the
Married or in a consensual union
79
the numbers of women seek-
patients appear to be married
ing treatment for hemorrhage.
women who already have all
No. of children
the children they feel able to
0
26
Community surveys carried
care for. The difficult social
out in Chile in the 1960s,
1
23
and economic conditions fac-
when the conditions for preg-
2-4
40
ing many millions of families
nancy termination were much
≥5
11
in Latin America's poor rural
less safe than they are now,
areas and vast city slums
found that one in three women
Years of schooling
spur the desire of couples to
undergoing induced abortion
0-4
21
have fewer children. So do
were hospitalized. Today,
increases in women's level of
5-6
27
researchers and health profes-
education and women's
7-9
28
sionals estimate that one in
>10
24
increased participation in the
five abortion patients require
labor market.
Note: Hospital data from Bolivia, Colombia, Peru and Venezuela.
hospitalization for the treat-
ment of complications. is
Yet, despite the desire for
smaller families and for better
These women frequently
who will require hospitaliza-
What Leads Women
timing of births, women are
experience complications as
tion. However, the numbers
not always able to attain con-
To Seek an Abortion?
serious as hemorrhage and
hospitalized also depend on
trol over their childbearing.
infection that require hospital
the availability of hospital
Most studies of women hospi-
Surveys of women in Latin
treatment.
services. Women living in
talized for abortion-related
America find substantial pro-
Researchers estimate that in
rural areas are probably less
complications conclude that
portions who do not want to
likely than those living in
the major reasons women
become pregnant but are not
the six countries in question,
urban areas to have access to
more than half a million
choose not to give birth are
using a contraceptive method
hospital treatment, even
that they are unable for eco-
or are relying on traditional
women are hospitalized each
though they are precisely the
nomic, personal or family
methods, such as periodic
year to obtain treatment for
women most likely to be
reasons to have or support
abstinence or withdrawal,
abortion complications. If this
exposed to unsafe tech-
the child. Many women are
which have high failure rates.
number is extrapolated to all
niques, untrained practition-
not married or are in unsta-
These women, often charac-
of Latin America (assuming
ers and unhygienic settings.
similar conditions in other
countries and given that the
Most health professionals
table /
six study countries account
believe that the risks of com-
In Santo Domingo
for 70% of the total popula-
plications from induced abor-
tion are lower in Latin
Characteristics of
Percent
tion of Latin America), almost
America today than they
abortion patients
distribution
800,000 women each year are
likely to obtain hospital treat-
were in the past. Reasons for
Age
the reduced risk are that
ment for the complications of
<20
16
more women have access to
induced abortion (Table 6).
20-24
33
These data highlight the need
safe medical procedures,
25-29
25
more women are aware of the
to improve the treatment of
30-34
15
need to seek medical treat-
abortion complications and to
≥35
11
ment quickly when a compli-
reduce the unhealthy conse-
cation arises and more prac-
quences.
Marital Status
titioners-even those without
Not in a union
12
medical training-routinely
Complication Rate Declines
prescribe antibiotics for their
In visiting union
9
patients.
In consensual union
66
Obviously, the safer the abor-
Married
13
tion procedures used in any
The number of hospitalized
Source: See reference 11.
setting, the fewer the women
women with a severe infec-
The Alan Guttmacher Institute
3
Clandestine Abortion in Latin America
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
figure I
becomes extensive, then the
Outcome of Pregnancies
incidence of abortion will
remain high as the motivation
to limit family size intensi-
Brazil, 1991
Chile, 1990
Mexico, 1990
fies, even while contraceptive
4,693,000 pregnancies
451,800 pregnancies
3,112,100 pregnancies
practice rises.²¹ According to
this theory, recourse to abor-
17%
31%
35%
tion will not decrease until
enough years have passed for
44%
46%
the widespread, habitual and
effective use of contracep-
23%
tives to become well estab-
60%
lished at all levels of society.
23%
21%
Research now exists that
compares national and
regional levels of abortion
Colombia, 1989
Dominican Republic, 1992
Peru, 1989
and of contraceptive use in
1,108,400 pregnancies
295,500 pregnancies
905,400 pregnancies
Brazil, Colombia and Mexico
at three points in time: the
26%
28%
30%
40%
late 1970s. the mid-1980s
and the early 1990s.²² The
50%
comparison shows that as
52%
levels of contraceptive use
increased in the late 1970s.
abortion had reached a mod-
24%
20%
30%
erate level (20-30 abortions
per 1,000 women per year) in
all three countries. Abortion
Wanted births
Unwanted births
Induced abortions
peaked in Colombia and
Mexico in the mid-1980s.
terized as having an "unmet
Women Use Both Abortion
and there were indications of
number of induced abortions
with survey information from
And Contraceptive Methods
a slight drop in some urban
need" for contraception. rep-
areas by the early 1990s.
resent anywhere from 17% of
six countries on the propor-
women aged 15-44 in
tion of births that are
Although very little informa-
During the same period,
Colombia to 43% in Bolivia.¹⁶
unplanned indicates that
tion exists on historical trends
abortion levels in Brazil were
60% of pregnancies in
in abortion in Latin America.
still rising.
In addition, some women are
Mexico end as wanted
the level of abortion was
The more organized national
having unplanned pregnan-
births-the highest propor-
probably quite low prior to
family planning programs in
cies because of ignorance
about when they are most
tion in any of the countries—
the 1960s, when there was
Colombia and Mexico may
and 17% end as induced
little attempt to control family
have begun to create a per-
likely to conceive.¹⁷ and
abortions. In contrast,
size and the average woman
manent "culture of contra-
because even women who
use effective contraceptive
approximately 30% of all
had six or more children. It is
ception." In Brazil, on the
methods may do so irregular-
pregnancies in the other five
only in the context of rapidly
other hand. actual and
countries end in induced
changing socioeconomic con-
desired family size are both
ly or incorrectly.¹⁸
abortions (Figure 1).
ditions and a rise in families'
small, but no national family
Surveys in 10 countries in
motivation to achieve a better
planning program exists,
These levels of abortion are
Latin America show that as a
standard of living that women
many rural women lack
result of all these factors.
not unique to Latin America:
increasingly have turned to
access to high-quality con-
In the United States, for
24-65% of women who had
both abortion and contracep-
traceptive services and many
example, almost 30% of all
had a child in the previous
tion to help them achieve a
women who obtain methods
pregnancies are resolved by
small family.
from commercial sources
five years said they had not
abortions. and in China and
wanted their most recent
use them incorrectly or only
Japan, the proportions are
In the late 1960s and in the
birth at the time it occurred
sporadically. Reductions in
30% and 25%, respectively.20
1970s. researchers theorized
or that they had not wanted
levels of abortion are likely
another child ever.¹⁹
Most developing regions of
that if the practice of abortion
to be slower in coming to
the world have lower levels,
is widespread before the use
Brazil than to the other two
Combining estimates of the
however.
of contraceptive methods
countries.
The Alan Guttmacher Institute
4
Clandestine Abortion in Latin America
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
table 5
women have difficulty using
ceptive counseling services
Abortion Methods
methods consistently and
in large public hospitals are
effectively, and contraceptive
direct steps that could be
Voluntary trauma
discontinuation and failure
taken immediately.
Falls. punches. excessive physical activity. etc.
rates can be high.
Over the longer term. govern-
Natural products taken orally or vaginally
Moreover, many circum-
ments should consider
Seaweed. vegetables, seeds
stances conspire to make
reviewing laws that contain
Teas and infusions prepared from herbs and vegetables
effective contraceptive deci-
punitive measures against
sion-making and practice dif-
women who have undergone
Manufactured products taken orally or vaginally
ficult, especially for women
illegal abortions and improv-
Beer, wine. vinegar
lacking social and family
ing services for the manage-
Soapy substances
Caustic substances, including bleach. dye, potassium salts
support. In this rapidly
ment of complications arising
developing region of the
from abortion. Both these ini-
Physical objects inserted in uterus
world. the roles and responsi-
tiatives were among recom-
Catheter (rubber tubing) alone
bilities of women continue to
mendations approved at the
Catheter used to flush toxic fluids
change: life in large cities
International Conference on
Sharp objects such as wire, knitting needles and sticks
and declining agricultural
Population and Development
areas is often precarious and
in Cairo in 1994 and the
Pharmaceutical products administered orally or vaginally
economic stability elusive:
Fourth World Conference on
Misoprostol. prostaglandins. estrogen, laxatives, quinine, oxytocins, etc.
migration is seen as a neces-
Women in Beijing in 1995
sity for survival and family
and agreed to by almost all
Medical techniques
Dilatation and curettage
dissolution is commonplace.
nations of the world.
Vacuum aspiration
Many of these conditions and
Source: 1992 AGI Survey of Opinions on Abortion Practice in Brazil, Colombia. Chile. Dominican
constraints on women can be
References
Republic. Mexico and Peru Isee reference 12)
improved only by fundamen-
1. S.K. Henshaw. "Induced
tal social and economic
Abortion: A Worldwide Review,"
Family Planning Perspectives,
Abortion Will Not
change. However, policymak-
Despite this pessimistic sce-
22:76-89. 1990.
ers and program managers
Disappear
nario, abortion is probably a
could usefully focus on ser-
2. T. Frejka and L. C. Atkin, "The
safer procedure for women
Role of Induced Abortion in the
Induced abortion remains a
vices that might have a more
now than it was in the past.
Fertility Transition of Latin
widespread practice in Latin
immediate impact on
America," in J.M. Guzman et al.,
Because of the wider use of
America, primarily because
women's ability to plan their
eds., The Fertility Transition in
medical techniques and the
families better and to have
Latin America. Oxford University
women's use of contracep-
more common use of antibi-
tives and their ability to use
fewer unplanned pregnancies
Press, New York, 1996. Table 9.1,
oties. fewer women in the
P. 182.
methods consistently and
and abortions. Improvements
region are likely to die from
in the availability, delivery
3. Ibid.: and T. Frejka. "The Role
correctly have not kept pace
abortion complications or to
of Induced Abortion in
and quality of contraceptive
with the growing intensity of
suffer grave health conse-
Contemporary Fertility Regulation,"
services and the establish-
the desire for smaller fami-
in Proceedings of the Conference of
quences, although both
ment of postabortion contra-
the International Union for the
lies. a desire probably fueled
outcomes are still far too
by rising aspirations and,
frequent.
table 6
often, unstable family
situations.
Improved contraceptive ser-
Unsafe Abortions
vices and improved contra-
While the true level of abor-
Country/year
Number of
ceptive use can go a long
hospitalizations
tion is unknown. it is evident
way toward reducing levels
that at least 800,000 of the
Total
of unplanned pregnancy in
555,630
estimated four million women
Latin America. There is evi-
Brazil, 1991
288,670
who have induced abortions
dence. for example, that
Colombia, 1989
57,680
each year require hospitaliza-
abortion rates may be level-
Chile. 1990
31,930
tion for the treatment of abor-
ing off or declining in parts
Dom. Republic. 1992
16,500
tion complications. Although
of Colombia and Mexico, two
Mexico. 1990
106,620
abortion rates are lower in
countries in which contra-
Peru. 1989
54,230
some countries than in oth-
ceptive use is widespread.
ers, the practice of abortion
Nevertheless. studies indi-
Latin America*
800,000
is not disappearing and lev-
cate that even where family
*Estimated on the assumption that these SIX countries account for 70% of the population of Latin
els may still be going up in
planning services are avail-
America and that all countries in the region have similar hospitalization levels: rounded to the
nearest 100,000.
some countries.
able and accessible, many
The Alan Guttmacher Institute
5
Clandestine Abortion in Latin America
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Scientific Study of Population,
13. S.H. Costa and M. Vessey,
Montreal, 1993.
"Misoprostol and Illegal Abortion in
Rio de Janeiro, Brazil," Lancet,
4. Research Conference on
341:1258-1261. 1993: and H.
Induced Abortion in Latin America
Lutécia Luna Coêhlo et al.,
and the Caribbean, Universidad
"Misoprostol and Illegal Abortion in
Externado de Colombia, Bogotá.
Fortaleza. Brazil," Lancet,
Nov. 15-18, 1994: and L. C.
341:1261-1263. 1993.
Remez, "Confronting the Reality of
Abortion in Latin America,"
14. AGI, 1994, op. cit. (see
International Family Planning
reference 12), p. 14.
Perspectives. 21:32-36, 1995.
15. S. Singh and D. Wulf, 1994,
5. S.K. Henshaw and E. Morrow.
op. cit. (see reference 12).
Induced Abortion: A World Review,
16. AGI, Hopes and Realities:
1990 Supplement. The Alan
Closing the Gap Between Women's
Guttmacher Institute (AGI), New
Aspirations and Their Reproductive
York. 1990.
Experiences, New York, 1995,
6. E. Prada Salas, "Aborto
appendix table 7, columns 6 and 7,
Complicado: La Punta del leeberg
P. 52.
de la Práctica Clandestina," paper
17. lbid., appendix table 6, column
presented at the Research
3, p. 50.
Conference on Induced Abortion.
(see reference 4).
18. Ibid., appendix table 6, column
16. p. 51.
7. L. Zamudio. N. Rubiano and L.
Wartenberg, "La Incidencia del
19. Ibid., appendix table 5,
Aborto Inducido en Colombia."
columns 18 and 19, p. 49.
paper presented at the Research
Conference on Induced Abortion.
20. Ibid., Chart 13. p. 25.
(see reference 4).
21. M. Requena, "Condicciones
Determinantes del Aborto
8. F. Pardo and G. Uriza. "Estudio
Inducido," Revista Medica de Chile.
de Morbilidad y Mortalidad por
94:714-722, 1966; and C. Tietze
Aborto en 36 Instituciones de
and J. Bongaarts. "Fertility Rates
Bolivia, Colombia, Peni y
and Abortion Rates: Simulations of
Venezuela," Revista Colombiana de
Family Limitation," Studies in
Obstetricia y Ginecología,
Family Planning, 6:114-120.
42:287-297. 1993.
1976.
© 1996. The Alan Guttmacher Institute, 12/96
9. P.A. Lavin, "Informe Preliminar
22. S. Singh and G. Sedgh. "Trends
Sobre la Caracterización de los
in Abortion. Contraception and
Casos y Costo del Tratamiento del
Fertility in Brazil, Colombia and
The
Aborto Hospitalizado en Santiago
Mexico," International Family
de Chile." paper presented at the
Alan
Planning Perspectives, vol. 23. 1997
Research Conference on Induced
(forthcoming).
Guttmacher
Abortion... (see reference 4).
Institute
10. C. Misago et al., "Determinants
New York and Washington
of Induced Abortion Among Poor
Susheela Singh conducted the
Women Admitted to Hospitals in
research for this report and
A Not-for-Profit Corporation
Fortaleza, North Eastern Brazil,"
Deirdre Wulf wrote the text.
for Reproductive Health
paper presented at the Research
Conference on Induced Abortion.
Research, Policy Analysis
(see reference 4).
and Public Education
11. D. Paiewonsky. "Algunos
120 Wall Street
Hallazgos en Torno a los
Condicionantes Sociales del Aborto
New York, NY 10005
Inducido en la República
Telephone: 212 248-1111
Dominicana," paper presented at
Fax: 212 248-1951
the Research Conference on
e-mail: [email protected]
Induced Abortion.. (see reference
4).
1120 Connecticut Avenue, N.W.
12. AGI. Clandestine Abortion: A
Suite 460
Latin American Reality, New York.
Washington, DC 20036
1994: and S. Singh and D. Wulf.
"Estimated Levels of Induced
Telephone: 202 296-4012
Abortion in Six Latin American
Fax: 202 223-5756
Countries," International Family
e-mail: [email protected]
Planning Perspectives. 20:4-13.
1994.
http://www.agi-usa.org
The Alan Guttmacher Institute
6
Clandestine Abortion in Latin America
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
Abortion: A Reader's Guide
CONSCIENCE
AUTUMN 1996
BY Lisa M. Hisel
already legalized abortion. Callahan wrote that a
good law on abortion
The subject of abortion is everywhere these days: on
the air, in the pulpit, in legislatures, in discussions
should seek to accomplish a variety of ends. It
between friends and the not-so-friendly, and on the
should seek to give women optimal freedom. It
lips of political candidates. This phenomenon is real-
should seek to express the serious concern of
ly nothing new. For more than twenty-five years, the-
society about abortion. It should seek to express
ologians and doctors, feminists and demographers,
society's respect for the unborn life. It should try
scholars and activists, and those who are a little bit of
to provide maximum freedom for everyone con-
each have been debating the moral, spiritual, and
cerned with abortion decisions: the women who
social dimensions of abortion. In the process they
must make the decisions, the doctors who must
have written a library of books that have shaped. or
perform the abortions, and the society which has
at least reflect, the development of our thinking
a stake in the number, kind, and quality of legal
about abortion. These books are often difficult to
abortions (p. 489).
find in bookstores and libraries; some are out of
print. Worse, most potential readers do not even
For Callahan, abortion "is not the destruction of a
know these titles exist. In support of the well-worn
human person-for at no stage of its development
adage that knowledge is power, in this case the power
does the conceptus fulfill the definition of a person,
to think with nuance and clarity about a wrenchingly
which implies a developed capacity for reasoning,
complex topic, this article traces the discussion of
willing, desiring, and relating to others-but it is the
abortion in ten of the best books on the subject writ-
destruction of an important and valuable form of
ten over the past twenty-five years. The selection of
human life" (pp. 497-498). Analyzing in depth the
titles is weighted toward prochoice thought, but not
official position of the Catholic church on abortion,
exclusively.
Callahan commended its emphasis on protecting
human life but found that the church fails to
acknowledge that conflicting values may be at stake.
BEFORE ROE V. WADE
In the process of gathering and analyzing the facts
Catholic theologian and philosopher Daniel
for this thorough, searching book, Callahan's own
Callahan published Abortion: Law, Choice and Morality
views on abortion evolved:
in 1970, three years before Roe U. Wade, the decision
in which the Supreme Court legalized abortion
Originally I had intended to write a book defend-
throughout the United States. Callahan discussed
ing, with some modifications, the traditional west-
abortion in its moral, medical, social, and legal
ern prohibition against abortion. As time went on,
dimensions. By 1970, New York and California had
however, as I became more immersed in the prob-
lem, reading more and talking with many people,
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
my opinion began changing. There were, I had to
ment" of that doctrine. Häring called for accepting
admit to myself, some reasonable arguments in
birth regulation "in the spirit of generous responsible
favor of abortion under many circumstances;
parenthood." He continued, "The Church's condem-
reading "the other side" brought me to see that
nation of abortion is only fully credible if at the same
not all virtue and moral insight was on the side of
time all possible effort is made to eliminate the chief
abortion opponents (pp. 17-18).
causes of abortion" (p. 135). As for legislating against
abortion, he argued, "It cannot be the task of a plural-
Also in 1970, John T. Noonan, Jr., then professor of
istic state to protect the religious teaching of a church
law and chairman of religious studies at the
where this does not coincide with the common good
University of California at Berkeley and, over the
of the respective society" (p. 144).
years, a prominent and respected opponent of Roe U.
Wade, edited The Morality of Abortion: Legal and
Historical Perspectives. While Callahan's examination of
THE ORIGINS OF A
law and morality led him to a more liberal view, many
NATIONAL POLICY
of the writers in Noonan's book defended a conser-
vative approach to legal and moral questions on
Five years after the watershed of Roe, historian James
abortion. The volume compiled essays by Paul
C. Mohr reviewed the social and cultural history of
Ramsey, James Gustafson, Bernard Häring, George
abortion in America. In Abortion in America: The
Huntston Williams, John M. Finnis, David W.
Origins and Evolution of National Policy, Mohr pointed
Louisville, and Noonan himself. In explaining the
out that abortion was not criminalized in the United
link he saw between law and morality, Noonan wrote:
States until late in the nineteenth century, and then
it was the medical profession, not religious groups,
What is a constitutionally permissible balance of
that led the fight to outlaw abortion. Mohr wrote:
interests, what is a fundamental fairness, who are
the persons who cannot arbitrarily be denied
In 1800 no jurisdiction in the United States had
life, liberty, or property-these questions cannot
enacted any statutes whatsoever on the subject
be decided without moral judgments. Rightly,
of abortion; most forms of abortion were not
the American instinct has yoked the constitution-
illegal and those American women who wished to
al to the moral. With abortion as the issue, the
practice abortion did so. Yet by 1900 virtually every
moral and the constitutional are tightly tied
jurisdiction in the United States had laws upon its
together, for the moral decision determining
books that proscribed the practice sharply and
who is human is decisive for constitutional adju-
declared most abortions criminal offenses (p. vii).
dication (p. x).
Until the early 1800s, common law recognized the
In a classic essay entitled "An Almost Absolute Value
fetus only after "quickening"-when the woman
in History," Noonan expressed his opinion of abor-
could feel the fetus moving, usually in the fourth or
tion in no uncertain terms:
fifth month of pregnancy. Abortion was "neither
morally nor legally wrong in the eyes of the vast
For Christians the commandment to love had
majority of Americans, provided it was accomplished
received a special imprint in that the exemplar
before quickening" (p. 16). During the early nine-
proposed of love was the love of the Lord for his
teenth century, Mohr argued, most women had abor-
disciples. In the light given by this example, self-
tions to hide that they had engaged in "illicit sex";
sacrifice carried to the point of death seemed in
later, by 1840, women began using abortion to limit
the extreme situations not without meaning. In
family size, because while contraception was often
the less extreme cases, preference for one's own
used, it was as often not reliable. It was at this time
interests to the life of another seemed to express
that medical societies, like the American Medical
cruelty or selfishness irreconcilable with the
Association, began an active campaign to criminalize
demands of love (p. 59).
abortion, for reasons of their own:
For Catholics, one of the most interesting essays in
America's regular physicians appear to have per-
the book might be the one by Catholic theologian
sisted in their crusade against abortion for a
Bernard Häring, who supported the Catholic church's
number of complex reasons that may be divided
basic proscription of abortion but argued for a "refine-
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
for convenience into two broad categories: pro-
At the same time, Merton questioned the stated moti-
fessional reasons and personal reasons. The first
vation of the right-to-life movement, citing a 1978
professional motive underlying the regulars'
poll conducted by the Catholic progressive Quixote
antiabortion campaign had been evident in the
Center. The study documented the fear prevalent
United States thirty years before:
by raising
within the antiabortion movement of "unrestrained"
the abortion question and highlighting the abus-
sexuality, which the movement saw as necessarily
es and dangers associated with it, regular physi-
increasing the demand for abortions. The report on
cians could encourage the state to deploy its
the poll concluded that the findings "call into serious
sanctions against their competitors (p.160).
question the claim of the antiabortion movement to
the title 'prolife.' They indicate that the movement
Mohr continued:
derives its most fundamental motivations less from a
reverence for human life than from a concern for
A second professional reason for sustaining the
sexuality" (p. 190).
antiabortion campaign stemmed, somewhat par-
adoxically, from the persistent failure of
America's regular physicians, even those directly
THE FEMINIST DISCUSSION
allied with the AMA, to enforce their own code
of ethics during the nineteenth century.
In 1983, Beverly Wildung Harrison, Protestant the-
Since any healer who wanted to practice medi-
ologian and ethicist, published the first ground-
cine could do so, the punishment of expulsion
breaking feminist moral analysis of abortion in Our
from a formally organized medical society was no
Right to Choose: Toward a New Ethic of Abortion. She
particular threat.
An antiabortion law would
argued that, to establish a truly free society, women
lend public sanction to the professionals' efforts
must be able to choose whether or not to bear chil-
at disciplining their own organizations (p. 161).
dren. "The 'choice' which receives moral defense in
these pages," she wrote, "is women's right to choose
the conditions for procreative choice, not merely the nar-
THE RIGHT-TO-LIFE
rower option of elective abortion" (p. ix, emphasis in
MOVEMENT
the original).
By 1981, the right-to-life movement had become
As for why the abortion debate seems to be with us
prominent enough to draw scholarly attention its
always, Harrison wrote:
way. Andrew Merton, professor of English at the
University of New Hampshire, examined the move-
We are only at the beginning of the public, polit-
ment in Enemies of Choice: The Right-to-Life Movement
ical dispute over procreative choice in human
and Its Threat to Abortion. He traced the growth since
history. If we do not obliterate ourselves with
1960 of organized, vocal antiabortion forces whose
other life-destructive technologies in the mean-
stated goal is the adoption of a Human Life
while, the abortion debate probably will contin-
Amendment to the Constitution to outlaw all
ue in one form or another for decades, perhaps
abortions. The proposed amendment is still an
for generations. This is because all intricate
aim of some groups today and a plank in the
social systems that characterize human life-our
Republican platform.
institutions, mores, and customs and all the var-
ied religious sacralizations of these systems
Like most writers on abortion, Merton noted that the
through all recorded history-have been shaped
Catholic church has been in the forefront of the
inherently to control women's procreative power. This
antiabortion movement. In November 1973, in
control will not be relinquished without a strug-
response to Roe U. Wade, the National Conference of
gle (p. 3, emphasis in original).
Catholic Bishops issued a resolution that called on all
Catholics to work actively toward a constitutional
Harrison stressed that we do not live in a society that
amendment banning all abortions. Merton noted
really cares very much for women or the children
that the resolution occasioned a shift in the bishops'
they may bear. "Nor does this society confer much
role in US life. "This is the first time bishops officially
worth upon men who are not among the powerful. I
called for political action," he wrote (p. 96, emphasis
insist that some of the roots of these moral ills,
in the original).
including our own alienation from and lack of
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
respect for each other, lie in our deep-seated nega-
Luker concluded the book with words that now have
tive attitudes toward women.
Anyone who
proven especially prescient-in the days of RU486,
believes that flatly outlawing safe, legal abortion will
surrogacy, the storage of pre-embryos, and other
correct this monstrous moral state of affairs is deeply
developments that are in the news:
deluded" (p. 31).
It is.
probably safe to predict that technologi-
On the heels of Harrison's feminist ethical work
cal forces, which have historically triggered new
came another groundbreaking feminist analysis, this
debates about abortion, will continue to con-
one more empirical and exclusively sociopolitical. In
front us with new social, political, and ethical
1984 Kristin Luker, professor of law and society at the
dilemmas. We must soon consider the implica-
University of California at Berkeley, published
tions of a new technology in abortions so that
Abortion and the Politics of Motherhood, for which she
they can be accomplished at home, the ability to
interviewed anti-abortion and abortion-rights activists
transplant one woman's fertilized egg to another
in California, where abortion was legal before Roe.
woman's womb, and even artificial uteruses that
From her interviews, Luker concluded that where
can support an embryo outside the woman's
women and men place themselves in the abortion
body from the earliest days of pregnancy. These
debate has everything to do with their attitudes
developments are all closer to reality than to sci-
toward sexuality, children, family life, and the role of
ence fiction (p. 244).
the individual.
Where Harrison made her greatest contribution in
As one prolife activist told Luker:
the moral-ethical arena, and Luker in analyzing
movements for and against abortion rights, a third
There has been a very strong attitude that the
feminist to break new ground concentrated on gov-
child represents an obstacle to achievement. Not
ernment policies in relation to women's status. "I
just that the child is something desirable that
have always thought abortion acquires political
you add further down the line
but that the
volatility in periods when the social position of
child is an obstacle to a lifestyle that will include
women generally is under siege," wrote Rosalind
the yacht and weekend skiing.
A great many
Pollack Petchesky in the introduction to the 1990
couples are opting not to have any children at all
edition of the book she first published in 1984,
because of the portrayal of the child as an obsta-
Abortion and Woman's Choice: The State, Sexuality, and
cle, especially to a woman's career and a two-
Reproductive Freedom. She wrote, "I strive to provide a
salary family (p. 168).
holistic understanding of abortion from a feminist
perspective, including the history of its practice and
A prochoice activist said:
state policies to contain it; the social, economic, and
cultural conditions under which women utilize it;
I would say that the tip of the iceberg is purpose-
and the legal, moral and political battles that sur-
ful parenthood. I think life is too cheap, I think
round it" (p. ix). Among the notable changes in the
we're too easy-going. We assume that everybody
abortion debate between 1984 and 1990, Petchesky
will
be
a
mother.
Hell, it's a privilege, it's not
showed, was the emergence of the image of the fetus
special enough. The contraceptive age affords
as the primary focus of antiabortion forces:
us the opportunity to make motherhood really
special. I think we have a moral obligation.
Fetal images now permeate the American cultur-
(p. 181).
al landscape and saturate abortion discourse as
never before. The actual fetus pales next to the
Luker highlighted the power of words in abortion
symbolic one, which in current US reproductive
politics. "In political movements, language becomes
politics has come to represent a whole series of
politicized: a choice of words is a choice of sides," she
losses-from sexual innocence to "good" moth-
wrote. "In referring to the form of life that exists
ers to American imperial might. As this symbolic
between conception and birth, to use either the word
fetus becomes a more familiar public presence-
fetus or the word baby is to make a political judge-
in civil courts (as tort claimant), in hospitals (as
ment; in pursuit of neutrality, I will use the term
patient), and in the media (as video star)-its
embryo, even though it is technically inaccurate" (p. 2,
"autonomy" from the pregnant woman and her
emphasis in original).
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
displacement from the center of the abortion
about abortion and we have collected in this
story become cultural "facts" that feminists must
volume essays representative of that debate
counter. (pp. xii-xiii).
(pp. 10-21).
Petchesky continued:
The diverse voices heard in this volume belong to
ethicist Lisa Sowle Cahill, psychologist Sidney
Unlike poor women and children, the fetus
Callahan, Governor Mario Cuomo, Cardinals John
requires little or no social care and few if any
O'Connor and Joseph Bernardin, and theologians
services, and it doesn't have to go to school, get
Christine Gudorf, Charles Curran, and Rosemary
a job, or find shelter.
Thus, fetal advocacy
Radford Ruether, as well as the editors, whose con-
becomes a badge of identity signifying not only
cluding observation remains urgent today: "We are
"moral," "Christian" values and defense of the
convinced that only open, honest, and respectful dia-
(traditional, patriarchal) family, but also finan-
logue will bring the Catholic community to some res-
cial restraint and its corollary, tough mindedness
olution of this problem.
We hope that the discus-
against the poor (p. xiii).
sion can be carried forward in a manner that is
respectful of the consciences and persons of all its
In her conclusion, Petchesky stressed that women's
participants" (p. 6).
individual control over reproduction is central to the
abortion debate and that women must work collec-
tively instead of individually to truly gain this control.
THE SEARCH FOR MIDDLE
"For it is women collectively whose competence to
GROUND
make moral judgments is maligned and whose sexual
and maternal practices are circumscribed by and
The concern expressed by Shannon and Jung has
through the state," she wrote. "Women collectively,
grown more widespread during the 1990s, which
through an organized feminist movement, have to
have seen the rise of attempts to make peace by dis-
meet this challenge" (p. 383).
covering common ground between prolife and pro-
choice partisans and by establishing a middle posi-
tion. In this vein was the 1992 volume, Life Itself:
THE AMERICAN
Abortion in the American Mind, by essayist Roger
CATHOLIC DEBATE
Rosenblatt. The book came at an especially divisive
moment: an election year, in the wake of the 1989
What still surprises the uninitiated are the vigor and
ruling in Webster v. Reproductive Health Systems, which
breadth of the discourse over abortion within
fueled political activity by allowing states to restrict
Catholic intellectual communities in the United
access to abortion in various ways, and during the
States. In 1988 Thomas A. Shannon and Patricia
Supreme Court's weighing of Planned Parenthood of
Beattie Jung edited Abortion and Catholicism: The
Southeastern Pennsylvania U. Casey, when many thought
American Debate, a collection of essays capturing
the court might overturn Roe. For all the volatility of
these moral, ecclesial, pastoral, political, and
the abortion debate, Rosenblatt wrote, "most people
feminist debates.
do not speak of abortion at all.
We will march in
demonstrations, shout and carry placards, vote in a
In the introduction, Shannon and Jung wrote:
national election where abortion is an issue, but we
will not talk about it" (p. 5).
The debate about abortion crosses religious,
moral, political, ideological, and regional lines.
In order to have this necessary conversation about
No individual group or organization in the coun-
abortion itself, Rosenblatt set forth the following con-
try is immune from at least some aspects of the
ditions:
debate. The Catholic church is no exception.
Catholics are among those who procure abor-
We must be willing to acknowledge and live with
tions and who support its availability for others.
an imponderable, agonizing, and fundamentally
Many practicing Catholics do not adhere to all
ambivalent element in our national life, and we
of the church's moral teachings because in good
have not yet been able to do so
To create a
conscience they do not agree with them. There
society in which abortion is permitted and its
is within the Catholic church a genuine debate
gravity appreciated is to create but another of
the many useful frictions of a democratic society.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Such a society does not devalue life by allowing
At the same time, Dworkin said:
abortion; it takes life with the utmost seriousness
and is, by the depths of its conflicts and by the
It matters as much that we live up to our free-
richness of its difficulties, a reflection of life
dom as that we have it. Freedom of conscience
itself (p. 47).
presupposes a personal responsibility of reflec-
tion, and it loses much of its meaning when that
In terms of truly launching such a public discourse,
responsibility is ignored. A good life need not be
the book has not succeeded so far; however, in terms
an especially reflective one; most of the best lives
of articulating a wish increasingly common among
are just lived rather than studied. But there are
activists, Rosenblatt made a good beginning.
moments that cry out for our self-assertion, when
a passive bowing to fate or a mechanical decision
Another attempt, not to prove one side or the other
out of deference or convenience is treachery,
right, but to resolve the conflict, was Ronald
because it forfeits dignity for ease (pp. 239-240).
Dworkin's 1993 book, Life's Dominion: An Argument
about Abortion, Euthanasia, and Individual Freedom.
Dworkin, a legal scholar, argued that the abortion
TOMORROW'S BOOKS
debate should not center on whether the fetus is a
person. Rather, he wrote, "Almost everyone shares,
As these ten books demonstrate, the moral, intellec-
explicitly or intuitively, the idea that human life has
tual, and spiritual debate about abortion is itself a
an objective, intrinsic value that is quite independent
work in progress. Each year new books on abortion
of its personal value for anyone, and disagreement
leave the presses for readers who are willing to chal-
about the right interpretation of that shared idea is
lenge their thinking on this deeply complex issue.
the actual nerve of the great debate about abortion"
This article discusses only ten of the hundreds of
(p. 67).
books already written on abortion. At the same time,
because this subject commands the attentions of
In his conclusion Dworkin argued:
some of the finest minds, the review here also sug-
gests that many substantial books are yet to come.
Because we cherish dignity, we insist on freedom,
and we place the right of conscience at its cen-
ter, so that a government that denies that right is
totalitarian no matter how free it leaves us in
choices that matter less.
Whatever view we
take about abortion and euthanasia, we want the
right to decide for ourselves, and we should
therefore be ready to insist that any honorable
constitution, any genuine constitution of prin-
ciple, will guarantee that right for everyone (p.
239).
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
You Are Not Alone
CATHOLICS FOR A FREE CHOICE
It is often difficult for Catholics to talk about abor-
for and against having an abortion. In fact, recent
tion.
studies show that Catholic women have abortions at a
rate comparable to women in the general population
You may feel that no one else shares or understands
(USA: The Alan Guttmacher Institute, 1996).
your experience, or that your religion condemns you.
On these pages we answer some common questions
AS a catholic, I'd like to know the
Catholics have about abortion and provide two litur-
church's teaching on abortion
gies to assist in the abortion decision. We want you to
know you are not alone.
The institutional church teaches that abortion is
morally wrong in all circumstances. This is not, as
HOW do catholics feel about
most Catholics think, based on the belief that the
abortion?
fetus is a person. The church has no firm doctrine
on when the fetus becomes a person. Thus, this
Polls show that Catholics the world over support the
teaching has never been proclaimed as infallible by
right to legal abortion and believe it can be a moral
the pope.
option.
The church is also more than the pope and bishops. It
Seventy-nine percent of US Catholics believe that
includes all the people of God. Clergy, theologians
Catholics can make up their own minds on moral
and laity work together to develop church teachings.
issues such as abortion and birth control (USA:
Many theologians and lay people today believe that
National Catholic Reporter/Gallup Poll, 1999).
abortion can sometimes be a moral decision and that
conscience is the final arbiter of any abortion decision.
A full 69% of Catholics believe a woman who has
had an abortion for reasons other than to save her
will I be excommunicated if I have
life can still be a good Catholic (USA:
an abortion?
ABC/Washington Post poll, 1995).
The official Canon Law of the church at the present
In Great Britain, 50% of Catholics say abortion
time states that anyone who commits the sin of abor-
should be legally available for all who want it. In
tion automatically excommunicates herself from the
Scotland, 68% of Catholics say women should have
church. To commit the sin of abortion, you have to
the right to choose abortion (Great Britain: MORI
think that an abortion in your case, with all the circum-
survey, 1997).
stances of your life and your pregnancy, is a sin against
God. You then have to decide that you are going to do
DO catholic women have abortions?
it anyway, thus going against your conscience.
Good women, including Catholics, have decided both
The Catholic church officially teaches that the con-
science of an individual is supreme. If you carefully
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
examine your conscience and then decide that an
difficult choices about reproduction. The following
abortion is the most moral act you can do at this
liturgies celebrate women's spirituality by affirming
time, you are not committing a sin. Therefore, you
the integrity and holiness of their decisions. They
are not excommunicated. Nor need you tell it in con-
can be used alone or shared with a partner, friends
fession since, in your case, abortion is not a sin.
or family. Women may need encouragement to con-
sider celebrating such a liturgy because traditional
If you do feel you committed a sin by having an abor-
churches and society do not provide them.
tion, you can seek reconciliation with the church by
speaking to a priest in the sacrament of
Liturgy for seeking wisdom
Reconciliation (confession).
Background: This liturgy will help a woman
After all is said and done, how do I
decide to bring her pregnancy to term or to have an
go about making up my own mind?
abortion.
Decisions involving procreative choice are serious
centering: Play soothing instrumental music qui-
ones. When faced with the question of whether or
etly in the background.
not to have an abortion, accept that it is your deci-
sion, not someone else's. Consider your personal and
candle Lighting: Light candle, absorb its
moral commitments in life. Know there is no one
power, pray.
acceptable morally justifiable way of living your life.
Know what you are deciding. Inform yourself about
prayer: Gracious and loving Holy Wisdom, fill
the medical aspects of both abortion and childbear-
(name of woman) with wisdom that she may
ing-the actual medical procedures and their risks.
see clearly the choice that she needs to make. Bless
Understand your own feelings, religious beliefs and
her and comfort her with your Spirit.
values as they relate to the fetus, and weigh those
against your circumstances and those of your preg-
visualization: Guide the woman through this
visualization.
nancy. Look at all the alternatives open to you. No
alternative will be all good or all bad. Try to consider
them all so that later you do not regret your failure
See yourself walking on a path through the woods.
to have a complete understanding. Conversations
You are walking into the future. At the end of this
with trusted friends or unbiased counselors are good
path see yourself in ten years if you decide to bring
for anyone who faces a major choice. If possible, talk
this pregnancy to term. (Pause for three minutes and
with women who have had an abortion. Clinics where
listen to yourself.)
abortions are performed can usually refer you to
Now begin again. (Pause fifteen seconds.) See anoth-
clergy or counselors who will raise the questions you
er path through the woods. Walk along this path. At
should be asking. If you feel you are being pressured
the end of this path see yourself in ten years if you
in any way, look elsewhere for help. Good counselors
do not bring this pregnancy to term. (Pause for three
try to help, not coerce you.
minutes and experience what this is like.)
Throughout your decision process, know that good
After you have visualized these two pathways, find a
women have decided for and against abortion.
cozy room with a comfortable chair. Sit in this chair
However your struggle with your decision turns out,
and think about what you have seen. (Pause for as
no choice will leave you without some qualms and
long as you like.)
some uncertainty. That is the human condition.
Come to the decision you can live with, and then be
Beflection: Sit and watch the candle burn,
as strong as you can be, knowing that you have done
write down your thoughts in a journal and/or share
your best.
your insights.
Liturgies for Responsible
closing: Wisdom comes when we reflect on our
Reproduction
life and make choices based on honesty and truth.
Wisdom lives within us. Listen to her. Trust her. Talk
We sometimes forget the spiritual dimension of all-
to her whenever you need to. She is your friend.
important decisions and events in our lives. Women
need spiritual support and affirmation as they make
Song: "i found god in myself" from Colored Girls
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
i found god in myself, i found god in myself
Blessing of
(name of woman):
and I loved her fiercely, i loved her fiercely,
i found god in myself.
(name of woman), we love you very deeply.
As a sign of our affirmation of you and of your
Blow out the candle when you are finished. Invite the
choice, we give you this bowl and this oil. Oil soothes
woman to do something comforting, for example,
the bones that are weary from making a difficult
drink a cup of tea or take a warm shower.
decision. Oil strengthens and heals. Oil (add sen-
tences that reflect what the woman spoke in her
Liturgy of Affirmation for making a
story.)
Difficult Decision
We bless you with this oil. (Each person takes oil
Background: This liturgy affirms that a woman
from the bowl and anoints the woman's hands, face,
has made a good and holy decision. It provides
feet, neck, shoulders and/or head. Each closes the
strength and healing after making a difficult decision.
blessing by embracing her.)
It brings closure to an often intense and emotional
process. It is intended to be celebrated with friends.
(name of woman), the bowl is a tangible sym-
bol of this day. When times are difficult-and such
gathering: The celebrant invites friends, and if
days come to each of us-look at this bowl and
appropriate the partner, to gather in a circle. She
remember our love for you.
welcomes them and introduces the liturgy.
closing song: A blessing song like the following
song: A favorite, comforting song, one that the
closes the liturgy. "Blessing Song" from the album
woman likes.
Circling Free © 1983 by Marsie Silvestro
prayer: Blessed are you, Holy One, for your pres-
Bless you my sister, bless you on your way
ence with
(name of woman).
You have roads to roam before you're home
And winds to speak your name.
Praised be you, Mother and Father God, that you
So go gently my sister let courage be your song
have given your people the power of choice. We are
You have words to say in your own way and stars to
saddened that the life circumstances of
light your night.
(woman's name or, if appropriate, woman's name
And if ever you grow weary and your heart song has
and her partner's name) are such that she has had to
no refrain
choose to terminate her pregnancy. Such a choice is
Just remember we'll be waiting to raise you up again.
never simple. It is filled with pain and hurt, with
And we'll bless you our sister, bless you in our way
anger and questions, but also with integrity and
And we'll welcome home all the life you've known
strength. We rejoice in her attention to choice.
and softly speak your name.
And we'll welcome home all the self you own and
Our beloved sister has made a very hard choice. We
softly speak your name
affirm her and support her in her decision. We
Bless you my sister, bless you on your way.
promise to stand with her in her ongoing life
Liturgies by Diann Neu, feminist liberation liturgies
Blessed are you, Holy One, for your presence with her.
and co-director of WATER, the Women's Alliance for
Theology, Ethics and Ritual in Silver Spring, MD
Reading: Choose a poem, reading, or scripture
verse that captures the message of the liturgy.
Copyright 1990, Catholics for a Free Choice
sharing: The celebrant invites the woman (and
her partner) to speak about her (their) decision to
have an abortion. If there is a symbolic gesture that
expresses her (their) feelings such as sprinkling
flower petals, or sharing dried flowers invite her
(them) to incorporate.
CATHOLICS FOR A FREE CHOICE
THE HUMAN
RIGHT TO
FAMILY PLANNING
AND SEXUAL AND
International
Planned
Parenthood
REPRODUCTIVE
Federation
HEALTH
HOW TO TALK ABOUT ABORTION
THE HUMAN RIGHT TO FAMILY
PLANNING AND SEXUAL AND
REPRODUCTIVE HEALTH
Foreword
Since 1968, when family planning was first enshrined as
a human right at the Teheran human rights conference,
the value of family planning and of individuals and
couples being able to make their own childbearing
decisions has been widely accepted. Today, over half of
all couples are planning when to have children by using
contraception and family size has dropped in most areas
of the world. The health of women and children has
improved and the rate of global population increase is
slowing down. Most governments around the world are
now persuaded that family planning is a right of all
concerned individuals.
The changes in the attitude towards family planning
were reflected at two recent international conferences: at
the 1994 International Conference on Population and
Development in Cairo, and again in 1995 in Beijing at
the Fourth World Conference on Women. The focus in
the documents emerging from these conferences clearly
stressed the expansion from the right to family planning
towards establishing the right to better sexual and
reproductive health.
The latter focus reflects the position of the International
Planned Parenthood Federation (IPPF). IPPF's Vision
2000 Strategic Plan, approved in 1992 by all IPPF's
member family planning associations, states clearly the
Federation's determination to promote the right to
sexual and reproductive health. This determination was
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
reinforced in 1995 when IPPF drew up a Sexual and
Reproductive Rights Charter, setting out the
fundamental principles underlying IPPF's work and
intended also to be useful to other partners in this
field.
This leaflet charts the evolution of rights in this area. It
quotes international endorsements of the right to family
planning and reproductive and sexual health
IPPF
information and services over the last 25 years.
Despite the progress, many millions of people are still
not able to exercise their right to family planning. I
believe that as long as there are women anywhere in the
world who lack the freedom to make reproductive
choices and who continue to suffer and die because of
unwanted pregnancies, we have a vital task to do. The
human rights to family planning and to sexual and
reproductive health and well-being, must be realized. I
hope this leaflet will prove useful to all those working in
the development field to promote such rights.
Inger Brijpeman
Ingar Brueggemann
Secretary General
International Planned Parenthood Federation
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
NOTABLE DATES
in the development of rights to family
planning and sexual and reproductive health
60s
70s
60s
70s
1968
UN International
1974
Conference on
World Population
Human Rights
Conference
(Teheran)
(Bucharest)
1978
The Teheran
This conference gave
International
Declaration stated
the right to family
Conference on
that parents had the
planning to couples
Primary Health Care
basic human right to
and individuals, rather
(USSR)
decide freely and
than parents, and
responsibly on the
stated the right to the
The Alma Ata
number and spacing
means - - as well as to
Declaration
of their children and a
information and
established family
right to adequate
education - - to decide
planning as part of
education and
the number and
maternal and child
information.
spacing of children.
health care.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
70s
1984
UN International
Conference on
70s
Population
(Mexico City)
Recommendations
from the Mexico
population conference
1979
stated that it was a
80s
UN Convention on
matter of urgency for
the Elimination of All
governments to make
Forms of
universally available
Discrimination
information, education
80s
Against Women
and the means to
assist couples and
The convention
individuals to achieve
emphasized equality
their desired number
between men and
of children. Family
1985
women in their right
planning should
Forward-Looking
and ability to control
include all medically
Strategies for the
reproduction. It
approved methods
Advancement of
required member
and particular attention
Women
states to eliminate
should be given to
(Nairobi)
discrimination against
those hard to reach.
women in the
For the first time,
Adolescent girls
exercise of their right
governments were
were identified as a
to health care,
asked to meet the
significant group at
including family
needs of adolescents
risk of unwanted
planning, and in all
for adequate family life
pregnancy and in
matters relating to
and sex education and
special need of
marriage and family
to make available
government
relations.
appropriate services.
attention.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
90s
90s
1994
International Conference
on Population and
Development (ICPD)
(Cairo)
1993
UN World Conference
The ICPD Programme of
Action established the
in the area of
on Human Rights
(Vienna)
right of couples and
reproductive health.
individuals to attain the
The conference made it a
highest standard of
goal to achieve universal
The Vienna Declaration
reproductive health,
access to a full range of
for the first time
which was defined as
safe and reliable family
specified that the
including sexual health
planning methods, and to
human rights of
and family planning. The
related reproductive
women and of the girl
conference reiterated the
health services, by 2015.
child were an
right to make decisions
Programmes for
inalienable, integral and
concerning reproduction
adolescents should
indivisible part of
free of discrimination,
include education and
universal human rights.
coercion and violence,
counselling on gender
The declaration
as expressed in human
relations and equality,
reaffirmed a woman's
rights documents, and
responsible family
right to accessible and
stated that the
planning practice,
adequate health care
promotion of the
reproductive health and
and the widest range of
responsible
sexually transmitted
family planning
exercise of these rights
diseases and HIV/AIDS
services. Also for the
for all people should be
prevention. Governments
first time, violence
the fundamental basis
were urged to deal with
against women was
for government and
unsafe abortion as a
recognized as a human
community-supported
major public health
rights abuse.
policies and programmes
concern.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
90s 90s
90s 90s
1995
Fourth World Conference on
Women (Beijing)
The Platform for Action urged
MCC
governments to ensure the
full implementation of the
human rights of women and
The conference recognized a
of the girl child. The right of
distinction between women's
all women to control all
rights in relation to their
aspects of their health, in
sexuality and those related to
particular their fertility, was
reproduction. Female genital
said to be basic to their
mutilation was classified as
empowerment. The document
violence against women and
stated that reproductive health
therefore a violation of their
and family planning
human rights. Governments
programmes should include
were urged to review laws
education and awareness
containing punitive measures
raising about reproductive
against women who had
rights as human rights.
undergone illegal abortion.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
THE RIGHT To FAMILY PLANNING
Human rights conferences
The right to family planning received its first
official, universal endorsement from 157
Human rights
governments at the United Nations
International Conference on Human Rights in
1968. Previously, in 1966, a resolution of the
United Nations (UN) General Assembly had
"Parents have a basic human right to determine
stated that "the size of the family should be
freely and responsibly the number and spacing
the free choice of each individual", and it was
of their children."
a natural progression when the 1968
Proclamation, adopted unanimously at
the UN International Conference on Human
conference, convened to reaffirm and update
Rights, Teheran, 1968 (Article 16)
the 1948 Universal Declaration of Human
Rights, reached agreement on the issue. It
"All couples and individuals have the basic
stated the right of parents to decide freely and
right to decide freely and responsibly the
responsibly on the number and spacing of their
number and spacing of their children and to
children and the right to adequate education
have information and means to do so; the
and information.
responsibility of couples and individuals in the
exercise of this right takes into account the
needs of their living and future children, and
Since then, the right has been repeatedly
their responsibilities towards the community."
restated in international documents, and has
World Population Plan of Action, agreed
been extended from the right to information
by a consensus of 136 governments at the UN
World Population Conference in Bucharest, 1974
and education to the right to the means to
(paragraph 14(f)).
plan families, and from the right of parents to
the right of couples and individuals, including
the young. At the most recent World
" the World Conference reaffirms, on the
Conference on Human Rights, held in Vienna
basis of equality between women and men, a
in 1993, the declaration reaffirmed, on the
woman's right to accessible and adequate
basis of equality between women and men, a
health care and the widest range of family
planning services, as well as equal access to
woman's right to accessible and adequate
education at all levels."
health care and the widest range of family
Vienna Declaration and Programme of
planning services. This was the first conference
Action, adopted by the World Conference on
Human Rights, 1993 (Part II, paragraph 41).
at which women's rights were distinguished
separately from human rights, and the final
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
declaration made the full and equal
participation of women in political, civil,
economic, social and cultural life and the
"The Fourth World Conference on Women reaffirms
eradication of all forms of discrimination on
that reproductive rights rest on the recognition of the
grounds of sex priorities for the international
basic right of all couples and individuals to decide
freely and responsibly the number, spacing and timing
community. It called for an end to all forms
of their children and to have the information and
of violence against women, including sexual
means to do so, and the right to attain the highest
slavery and forced pregnancy.
standard of sexual and reproductive health. It also
includes their right to make decisions concerning
reproduction free of discrimination, coercion and
Other international documents
violence, as expressed in human rights documents."
In 1978, the momentous Alma Ata
Platform for Action, Fourth World Conference on
Women, Beijing 1995 (paragraph 223).
Declaration on Primary Health Care
identified family planning as an essential
component of health care.
Health
The United Nations Convention on the
Elimination of All Forms of Discrimination
Against Women, adopted by the UN General
"Primary health includes at least: education
Assembly in 1979, requires member states to
concerning prevailing health problems and the
eliminate discrimination against women in
methods of preventing and controlling them;
the exercise of their right to health care,
promotion of food supply and proper nutrition, an
adequate supply of safe water, and basic sanitation;
including family planning. To date 140
maternal and child health care, including family
countries have ratified the Convention, and
planning; immunization against the major infectious
therefore have an obligation to offer all their
diseases; prevention and control of locally endemic
citizens family planning information and
diseases; appropriate treatment of common diseases
services. The Convention states that
and injuries; and provision of essential drugs."
governments have this obligation regardless of
Declaration of Alma Ata, International Conference on
Primary Health Care, USSR 1978 (paragraph VII(3)).
their population policies. For many countries,
however, even when the appropriate
legislation is enacted, lack of government
commitment or lack of resources means that
the right is not translated into reality.
The Forward-Looking Strategies for the
Advancement of Women, adopted in Nairobi
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
in 1985, further specified that "all medically
approved and appropriate methods" should be
"Everyone has the right to the enjoyment of the
made available, as well as education in
highest attainable standard of physical and
responsible parenthood.
mental health. States should take all appropriate
measures to ensure, on a basis of equality of
More recent international declarations,
men and women, universal access to health care
including the 1984 International Conference
services, including those related to reproductive
health care, which includes family planning and
on Population held in Mexico City, have
sexual health. Reproductive health care
stressed the urgency of government responses
programmes should provide the widest range of
to the needs of their citizens, particularly
services without any form of coercion. All
"those segments of the population which are
couples and individuals have the basic right to
most vulnerable and difficult to reach".
decide freely and responsibly the number and
spacing of their children and to have the
information, education and means to do so."
The latest world population conference, the
International Conference on Population and
Programme of Action, International Conference
on Population and Development, Cairo 1994
Development held in Cairo in 1994, specified
(Principle 8).
a time, 2015, by which governments should
"All Governments and relevant
provide universal access to a full range of
intergovernmental and non-governmental
family planning services. The number of
organizations are urged to strengthen their
governments providing such services has
commitment to women's health, to deal with the
gradually increased. Nevertheless, in many
health impact of unsafe abortion as a major
countries the private sector is still required to
public health concern and to reduce the
recourse to abortion through expanded and
be the torchbearer for family planning, to fill
improved family-planning services."
gaps in provision and to demonstrate to
Programme of Action, International Conference
governments the ways in which services can be
on Population and Development, Cairo 1994
provided in order to enable people to exercise
(paragraph 8.25).
their right to plan their families.
"The explicit recognition and reaffirmation of
National constitutions
the right.of all women to control all aspects of
their health, in particular their own fertility, is
The human right to family planning has
basic to their empowerment."
increasingly found expression in national
Beijing Declaration, Fourth World Conference on
Women, Beijing 1995 (paragraph 17).
constitutions, even in francophone Africa
where old colonial French laws are still in
place, and in Latin America. The right is
fundamental to the establishment of equal
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
rights for men and women since it underscores
the right of women to control and manage
their own fertility and thus enables them to
enjoy other human rights, for example the
right to good health.
A GRADUAL PROGRESSION OF RIGHTS
The right given to adolescents
Young people
The right to family planning is now well
established. While it was given to "parents" in
the original 1968 conference, it was extended
"Governments, in collaboration with non-
to "all couples and individuals" in the 1974
governmental organizations, are urged to meet
the special needs of adolescents and to establish
World Population Plan of Action (at
appropriate programmes to respond to those
Bucharest) and in the recommendations from
needs. Such programmes should include support
the 1984 UN International Conference on
mechanisms for the education and counselling of
Population (Mexico City). This 1984
adolescents in the areas of gender relations and
conference had an additional clause
equality, violence against adolescents, responsible
recommending that "suitable family planning
sexual behaviour, responsible family planning
information and services should be made
practice, family life, reproductive health,
sexually transmitted diseases, HIV infection
available to adolescents within the changing
and AIDS prevention."
socio-cultural framework of each country".
Programme of Action, International Conference on
Population and Development, Cairo 1994
(paragraph 7.47).
The 1985 Forward-Looking Strategies for the
Advancement of Women identified adolescent
girls as a significant group at risk of unwanted
pregnancy and therefore in special need of
"Ensure the full enjoyment by women and the girl
government attention.
child of all human rights and fundamental freedoms,
and take effective action against violation of these
rights and freedoms."
Despite these enjoinders, most governments
Beijing Declaration, Fourth World Conference on
have been slow to provide sex education for
Women, Beijing 1995 (paragraph 23).
young people. The 1994 International
Conference on Population and Development
(Cairo) called on governments to protect and
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
promote the rights of adolescents to
Women's status
reproductive health education, information
and care, and greatly reduce the number of
adolescent pregnancies. Governments should
"Governments must take all appropriate
ensure that adolescents have access to
measures to eliminate discrimination
appropriate services and the information they
against women, in order to ensure, on the
need, including on sexually transmitted
basis of equality of men and women, the
diseases and sexual abuse. It stated that
same rights to decide freely and
responsibly on the number and spacing of
services must safeguard the rights of
their children and to have access to the
adolescents to privacy, confidentiality, respect
information, education and means to
and informed consent, respecting cultural
exercise these rights."
values and religious beliefs.
The UN Convention on the Elimination of
All Forms of Discrimination Against Women,
1979, ratified by 140 States (Article 16).
Extending the right to include
sexual and reproductive health
"Advancing gender equality and equity and
The 1994 Cairo population conference was
the empowerment of women, and the
the first to move the emphasis away from
elimination of all kinds of violence against
demographic targets towards people-centred
women, and ensuring women's ability to
control their own fertility, are cornerstones
recommendations. Its final document repeated
of population and development-related
the right of couples and individuals to decide
programmes. The human rights of women
freely and responsibly the number, spacing
and the girl child are an inalienable,
and timing of their children and to have the
integral and indivisible part of universal
information and means to do so, and added
human rights. The full and equal
their right to attain the highest standard of
participation of women in civil, cultural,
economic, political and social life, at the
sexual and reproductive health as well. The
national, regional and international levels,
promotion of the responsible exercise of these
and the eradication of all forms of
rights for all people should be the
discrimination on grounds of sex, are
fundamental basis for government and
priority objectives of the international
community-supported policies and
community."
programmes in the area of reproductive health,
Programme of Action, International
Conference on Population and
including family planning.
Development, Cairo 1994 (Principle 4).
The conference also specified the right to
make decisions concerning reproduction free
of discrimination, coercion and violence, as
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
expressed in human rights documents. In the
exercise of this right, couples and individuals
should take into account the needs of their
"The human rights of women include their
living and future children and their
right to have control over and decide freely
responsibilities towards the community.
and responsibly on matters related to their
sexuality, including sexual and reproductive
health, free of coercion, discrimination and
The Platform for Action from the 1995
violence. Equal relationships between women
Fourth World Conference on Women stated
and men in matters of sexual relations and
that lack of family planning and other health-
reproduction, including full respect for the
related services had put women at risk of
integrity of the person, require mutual
maternal mortality, malnutrition, anaemia and
respect, consent and shared responsibility
too early and too frequent pregnancies. It
for sexual behaviour and its consequences."
called for reproductive health and family
Platform for Action, Fourth World Conference
on Women, Beijing 1995 (paragraph 96).
planning programmes, including education
and raising awareness about reproductive
rights as human rights. It urged governments
to ensure the full implementation of the
human rights of women and of the girl child
as an inalienable, integral and indivisible part
Access to services
of all human rights and fundamental
freedoms.
"Governments should, as a matter of urgency,
make universally available information,
Freedom of choice
education and the means to assist couples
and individuals to achieve their desired
Freedom of choice is the overriding value
number of children. Family planning
which has been established in international
information, education and means should
documents. Nations with many different
include all medically approved and
appropriate methods of family planning, to
traditions, cultures and religious beliefs have
ensure a voluntary and free choice in
accepted family planning as a basic human
accordance with changing individual and
right, although the Vatican, which has a vote
cultural values. Particular attention should be
in the United Nations, has consistently
given to those segments of the population
rejected the more liberal language used. In
which are most vulnerable and difficult to
1994, the Holy See expressed a general
reach."
reservation on the reproductive rights and
Recommendations from the UN International
Conference on Population, Mexico City 1984
reproductive health chapter in the Programme
(Recommendation 25).
of Action of the International Conference on
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
"All countries should take steps to meet the
Population and Development. According to
family planning needs of their populations as
this document, reproductive health objectives
soon as possible and should, in all cases by
are to ensure that comprehensive and factual
the year 2015, seek to provide universal
access to a full range of safe and reliable
information and a full range of reproductive
family planning methods and to related
health care services, including family planning,
reproductive health services which are not
are accessible, affordable, acceptable and
against the law. The aim should be to assist
convenient to all users. They should enable
couples and individuals to achieve their
and support responsible voluntary decisions
reproductive goals and give them the full
about childbearing and methods of family
opportunity to exercise the right to have
children by choice."
planning of choice, as well as other methods
Programme of Action, International
of choice for the regulation of fertility which
Conference on Population and Development,
are not against the law.
Cairo 1994 (paragraph 7.16).
"Ensure equal access to and equal treatment
of women and men in education and health
IPPF AND HUMAN RIGHTS
care and enhance women's sexual and
reproductive health as well as education."
The human right to family planning was the
Beijing Declaration, Fourth World Conference
fundamental principle on which IPPF's
on Women, Beijing 1995 (paragraph 30).
constitution was based in 1953. The
Federation has recently reaffirmed, in its
mission statement, that it will work to
IPPF will
promote and defend this right, and the right
to the highest possible level of sexual and
reproductive health, for all people, including
"Advance the basic human right of all
the young. In 1995, the Federation agreed a
women, men and youth to make free and
Sexual and Reproductive Rights Charter,
informed choices regarding their own sexual
which sets out the fundamental principles
and reproductive health, and advocate for
which guide the Federation's work in sexual
the means to exercise this right."
and reproductive health. The twelve rights
IPPF Vision 2000 - Strategic Plan, approved
1992 (Goal 1).
represent what the Federation considers to be
the basic human rights of persons within the
sphere of the exercise of their sexual and
reproductive lives. Each right is supported by
clauses from international human rights
instruments.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
Published in 1996 in English, French,
Spanish and Arabic by the
International Planned Parenthood Federation
UK Registered Charity No. 229476
The International Planned Parenthood Federation (IPPF) is the world's
leading voluntary family health care organization, working on a global
scale to promote and provide sexual and reproductive health and family
planning services, and to develop public support for sustainable
population, environment and development policies.
The Federation was founded in 1952 by eight national family planning
associations, and today has member associations in over 150 countries and
works in many others. IPPF and its members are committed to promoting
the right of women and men to decide freely and voluntarily, without
coercion or discrimination, the number and spacing of their children and
the right to the highest possible level of sexual and reproductive health.
For more information about the Federation or more copies of this leaflet,
please contact the Public Affairs Department at the address below.
International Planned Parenthood Federation
Regent's College, Inner Circle, Regent's Park
London NW1 4NS, UK
Telephone: (+44 171) 486 0741
Fax: 487 7950
Cover photo: Rob Sims/UNEP
A Banson production
Printed in the UK
CATHOLICS FOR A FREE CHOICE
"IPPF and its member associations
promote and defend the right of
women and men, including young
people, to decide freely the number
and spacing of their children, and the
right to the highest possible level of
sexual and reproductive health."
IPPF Vision 2000 - Strategic Plan,
approved 1992 (Mission Statement).
International Planned
Parenthood Federation
WOMEN'S PERSPECTIVES
International Planned Parenthood Federation (IPPF)
Charter on Sexual & Reproductive Rights
SEPTEMBER 1996
The highlight of the IPPF 1995 Members' Assembly
5. The Right to Freedom of Thought which includes
in Manila was the adoption of an IPPF Charter on
freedom from the restrictive interpretation of reli-
Sexual & Reproductive Rights, which lays down the
gious texts, beliefs, philosophies and customs as
fundamental principles that will guide the work of
tools to curtail freedom of thought on sexual and
the Federation in the decade ahead.
reproductive health care and other issues;
The Charter is intended to promote and protect sex-
6. The Right to Information and Education. as it
ual and reproductive rights and freedoms in all polit-
relates to sexual and reproductive health and to
ical, economic and cultural systems.
ensure the health and well-being of persons and
families;
THE 12 RIGHTS IN THE
7. The Right to Choose Whether or Not to Marry
CHARTER ARE:
and to Found and Plan a Family;
1. The Right to Life, which means among other
8. The Right to Decide Whether or When to Have
things that no woman's life should be put at risk
Children;
or endangered by pregnancy by reason of preg-
nancy;
9. The Right to Health Care and Health Protection
which includes the rights of health care clients to:
2. The Right to Liberty and Security of the Person
information, access, choice, safety, privacy, confi-
which recognizes that all persons must be free to
dentiality, dignity, comfort, continuity, and opin-
enjoy and control their sexual and reproductive
ion;
life and that no person should be subject to
forced pregnancy, sterilization or abortion;
10. The Right to the Benefits of Scientific Progress
which includes the recognition that all clients of
3. The Right to Equality, and to be Free from all
sexual and reproductive health services have the
Forms of Discrimination including in one's sexual
right of access to new reproductive technologies
and reproductive lives;
which are safe and acceptable;
4. The Right to Privacy meaning that all sexual and
11. The Right to Freedom of Assembly and Political
reproductive health care services should be confi-
Participation meaning among other things, that
dential, and all women have the right too
all persons have the right to seek to influence gov-
autonomous reproductive choices;
ernments to place a priority on sexual and repro-
ductive health and rights;
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
12. The Right to be Free from Torture and Ill-treat-
ment, including the rights of children to be
protected from sexual exploitation and abuse,
and the right of all people to protection from
rape, sexual assault, sexual abuse and sexual
harassment.
The full charter is available at:
http://www.ippf.org/charter/index.htm
FOR MORE INFORMATION
CONTACT:
IPPF, Regent's College, Inner Circle, Regent's Park,
London NW1 4NS, UK.
Tel: (+44) (0) 171 487 7900;
Fax: (+44) (0) 171 487 7950;
E-mail: [email protected]
Regional offices in New York, Nairobi and Tunis.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
Women, Sexuality, Ecology, and the Church
CONSCIENCE
SPRING/SUMMER 1993
BY Rosemary Badford Buether
hierarchy and give equal value to women and men
"in Christ" is countered by the deutero-Pauline text
Rosemary Radford Ruether, the Georgia
of I Timothy 2:11-15:
Harkness professor of applied theology at
Garrett-Evangelical Theological Seminary, is
Let a woman learn silence with all submissiveness. I
editorial advisor to Conscience and a past board
permit no woman to teach or to have authority over
member of CFFC. Her latest book is Gaia and
men; she is to keep silent. For Adam was formed first,
God: An Ecofeminist Theology of Earth Healing.
then Eve; and Adam was not deceived but the woman
This article (abridged here) first was a speech
was deceived and became a transgressor. Yet women
given at Seattle University and ran in the
will be saved by bearing children
July/August 1990 Conscience.
Here, woman's subordinate status in creation and
The Catholic church has a serious problem with
her primacy in sin are proclaimed; and they have
women and with sexuality. Denigration of sexuality
been used as a way of rejecting the possibility of lead-
and of women is deeply embedded in Christian,
ership for women in the church. Women are denied
especially Catholic, spirituality and practice, and it
the attributes of speech, of self-articulation, of
has affected profoundly not simply the church as a
autonomous personhood.
religious organization, but also the cultures the
church has shaped.
Instead, women are defined as subordinate in the
very nature of things, yet prone to insubordination.
I believe that the inability to see through to a reason-
From this, sin came into the world. Woman's subordi-
able ethical position on the legality of abortion
nation and silencing reflects both women's created
(and its limits) in both Catholic teaching and
and her sinful nature. Childbearing becomes her way
American society has more to do with this tradition
of atoning for this sin. The very concept of sin is thus
of hostility to women and women's moral agency in
defined in a victim-blaming way toward women.
matters of sexuality and reproduction than with "life"
and the valuing or nonvaluing of fetal life. At the
Patriarchal domination over women's person, rather
root of the issue is the devaluing of women's lives,
than being recognized as a sin against women, is pro-
women's persons.
claimed as God's will and as woman's deserved pun-
ishment for the sin of attempted self-determination.
This victim-blaming definition of women is contin-
WOMEN AS SINNERS
ued and developed by church teaching down to the
present day. St. Augustine denied that woman pos-
Already in the New Testament the struggle over the
sesses the image of God in herself. For Augustine,
status of women is evident. The Pauline text of
woman exists in relation to the image of God only
Galatians 3:28 that appears to dissolve patriarchal
under the male as her head; in herself she images
the body. The male, however, is fully the image of
God whether or not he stands in relation to the
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
woman. This is another way of saying that men are
riage, gravely sinful and equivalent to fornication, a
autonomous human persons, while women lack such
teaching that still informs the Catholic rejection of
personhood.¹
contraception.
Thomas Aquinas added a biological argument to this
In the 1960s these anticontraceptive teachings began
view of woman as lacking full personhood by adopt-
to be questioned by Catholic moralists. By this time
ing the (false) biology of Aristotle, in which women
the rhythm method had been allowed for Catholics,
are defined as defective because of the process of
but many couples found this method both ineffective
gestation by which the female is produced. Lacking
and trying on their sexual lives. It meant that most of
the fullness of humanity-mentally, morally, or physi-
the allowed period for sexual intercourse fell during
cally-women are said to be incapable of exercising
the woman's menstrual period. Both this and the
leadership in either the church or society.
method's ineffectiveness surrounded marital sexuali-
ty with tense anxiety.
Aquinas deduced from this that it was ontologically
necessary for Christ to have been incarnated in a
By the mid-sixties the dissent from these teachings
male because only the male possesses the fullness of
had grown so insistent that Pope Paul VI, during the
human personhood. It follows then that only a male
second Vatican Council, convened a commission on
can represent Christ in the priesthood. This argu-
birth control that brought together not only canon-
ment that only men can be priests because only
ists and theologians, but physicians, sociologists, and
males "image Christ" continues to be echoed in
married couples.
Catholic teachings today.
The commission met between 1964 and 1967. The
testimony of married couples about the rhythm
SEXUALITY TABOOS UPHELD
method and its conflict with their understanding of
married love impressed many of the priest-theolo-
One finds a parallel negativity toward sexuality and
gians deeply. (Unfortunately commission member
reproduction in Christian thought connected with
Carol Wojtyla, later Pope John Paul II, never attend-
the negation of women.
ed the commission's meetings.)
In Levitical law woman was defined as ritually impure
The final report of the commission accepted any
and excluded from any contact with men or the
medically recommended method of contraception as
sacred places during menstruation and after child-
legitimate within committed marriage. However, sev-
birth. She was doubly impure if she bore a female
eral dissenting members of the commission wrote
child. These views were reaffirmed in Medieval
their own minority report, objecting to this conclu-
Christianity, which excluded women from the
sion. Contrary to a widespread misunderstanding,
church's sanctuary.
this was never an official report, since the commis-
sion chose to issue only the one majority report.
The ceremony of the churching of women reflected
the Levitical ceremony of purification after child-
Pope Paul VI, however, influenced by the dissenting
birth. Medieval Catholicism decreed that faithful
members' arguments that the church could not
couples should abstain from sexuality on Sunday,
change its historic position on contraception, chose
during Lent, and on other special days and taught
to reject the (majority) report of the commission and
that deformed children were the result of sexual rela-
to reiterate the traditional arguments against contra-
tions on forbidden days.
ception in the 1968 encyclical Humanae Vitae.
Augustine taught that all sexual relations were
There was widespread dissent from this teaching by
degrading to the spiritual self, but that this was for-
moral theologians, priests, and laity. Some episcopal
given or allowed if the couple despised sexual pleas-
conferences tried to modify the statement by suggest-
ure and only engaged in sex for procreation. A sec-
ing that Catholics could follow their "conscience" on
ondary purpose of sexual relations was the relief of
this matter, while other bishops disciplined dissent-
(male) concupiscence, that is, prevention of men
ing priests and theologians. The efforts during the
from straying to other sexual partners outside of
1980s to remove theologian Charles Curran from his
marriage. But any attempt to inhibit the procreative
teaching position in ethics at Catholic University
purpose of the sexual act made sex, even in mar-
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
stems from this period. The consequence is that
THE CAMPAIGN AGAINST
Catholicism continues to teach a view of sexual ethics
DISSENT
that has openly lost its credibility and is disregarded
by most Catholics.
In the 1970s and '80s the furor over contraception
appeared to disappear from Catholic public conver-
This heritage of negative teaching toward both sexu-
sation, replaced the issue of abortion.
ality and the status of women plagues the efforts of
the American Catholic bishops to formulate a pas-
Many Catholics assume that the church has always
toral letter on women. The bishops have realized that
taught that human life begins at conception. This is
there is growing alienation among Catholic women
not the case. The prevalent view until the late nine-
because of their treatment by the church. But the
teenth century was that human life or "ensoulment"
bishops are hampered by their inability to challenge
took place sometime between the sixth and the
the teachings either against contraception and
twelfth weeks.
abortion or against women's ordination. The
bishops refused even to support the Equal Rights
This was based on what was known of embryology,
Amendment, since it was seen as opening the way to
which showed that the embryo only gradually devel-
challenging these teachings.
oped human form. Following the Aristotelian view
that the soul is the form of the body, the human soul
The inadequacies of the first draft of the US bishops'
could only be present when the body of the embryo
pastoral on women are worsened in the new draft,
had achieved a certain stage of development.
issued in April 1990. The language of partnership
between men and women apparent in the first draft
Recent studies have shown that the brain and lung
has been removed. Although the term "equality" is
development of the fetus achieve the stage of devel-
used, its meaning is tipped toward an anthropology
opment that allows viability outside the womb at the
of complementarity of different male and female
end of the sixth month. Even with modern technolo-
"natures" favored by Pope John Paul II. The influ-
gy, this threshold cannot be pushed back before the
ence of the papal document "On the Nature and
twenty-third or twenty-forth week.5
Vocation of Women" is evident throughout the new
draft. In particular, arguments against contraception
I believe that one should regard the fetus before via-
now appear and the arguments against the ordina-
bility as a potential human but not as having the
tion of women are greatly extended. The argument
same status as a person. This does not mean it is val-
that women not be ordained because they cannot
ueless or "a mere piece of tissue," as prochoice
"image Christ" makes an absurdity of the bishops'
extremists have put it. But its value cannot be placed
statement in favor of the equality of women in the
on the same level as the viable and birthed baby.
image of God.
Gestation is by its nature a developmental process.
Despite efforts to support various lay ministries for
One cannot deal with process by absolutist thinking.
women in the church, the message that continues to
Gestation is the gradual development of the organic
come across in the pastoral is that woman's primary
systems that can support human processes of breath-
vocation is motherhood, a calling unmatched by any
ing, feeling, and thinking. The soul or self is the inte-
parallel vocation of men to fatherhood; that careers
riority of this organic system, and it is Platonic to
for women are allowable for economic necessity
regard the soul or self as fully present before the
but not as vocation; and that, finally, women are
organic system to support it exists or is sufficiently
excluded from sacramental ministry by their very
developed.
nature as women.
Unfortunately, contemporary Catholicism has
All of this makes very hollow the brave statement in
forbidden such discussion by claiming that the view
the pastoral that "sexism is sin." Several Catholic
of the soul as fully present even in the fertilized
women's groups, including women's religious orders,
ovum, prior to any organic development, is the only
have called on the bishops to recognize their inability
legitimate one. Any removal of the fertilized ovum
to write an adequate pastoral on women in the inap-
from the process of gestation, even at the earliest
propriateness of a pastoral that appears to make
stages, is said to be murder. Dissent or public discus-
women, rather than sexism, the problem.*
sion of this teaching has been rigidly repressed. In
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
the new code of canon law, assistance in abortion is
Equal Rights Amendment, believe that women's pri-
made one of the sins for which there is automatic
mary vocation is motherhood, and are fearful of fam-
excommunication.
ily planning and sexual education.
It is not too much to say that submission to this
The so-called "consistent life ethic" proposed by bish-
teaching against abortion has become a kind of lit-
ops such as Cardinal Joseph Bernardin did not find
mus test for legitimacy as a member of the Catholic
favor with the vast majority of the antiabortion move-
church. Charles Curran was finally removed from his
ment, who supported high military spending and
teaching position at Catholic University on this as
capital punishment and opposed gun control and
well as the contraception issue, in spite of the fact
welfare spending. Their proclaimed concern for life
that his teachings on these subjects were moderate
shows little carry-over to life after birth. These politi-
and highly qualified, based on strict attention to
cal affinities indicate that the motivation of the
Catholic ethical tradition. And the signers of the New
antiabortion movement is primarily about patriarchal
York Times ad of October 7, 1984, which simply called
control over women and youth and not about con-
for recognition that there was more than one legiti-
cern for life in the broader sense.
mate standpoint among Catholics on this issue, were
subject to continual persecution.
A small segment of Catholic and Evangelical antiwar
activists have tried to promulgate an alternative by
The most disturbing aspect of this campaign against
linking antiabortion efforts with the struggle against
dissent and open discussion among Catholics is its
war, poverty, and injustice. To be against killing, they
use as political censorship. Some Catholic bishops
argue, one must be against killing at all stages of life,
have been using the abortion issue to tell Catholic
including fetal life. They would argue that people on
politicians what they can say and Catholic voters
the left, who oppose war and support a more just dis-
whom they can vote for.
tribution of global wealth, are inconsistent when they
accept a prochoice position on abortion.
Catholic politicians such as Geraldine Ferraro and
Governor Mario Cuomo have not actually supported
Although this appeal for a consistent life ethic
abortion themselves but have merely argued against
sounds unassailable, I would argue that it is based on
the criminaliztion of abortion on the grounds that,
simplistic reasoning. At the very least it demands of
in a pluralistic society, one cannot impose the teach-
those who hold it that they be consistent pacifists.
ings of one religious group on the whole society.
The American Catholic bishops are not pacifists.
This position also has been declared illegitimate by
the bishops.
It is very instructive to compare the rigidity of the
American Catholic bishops' teachings on abortion
Since politicians with such a position also tend to be
with the great flexibility of those same bishops' teach-
Democrats with progressive views on other subjects,
ings on nuclear war. In the case of a pregnant woman
this campaign against abortion constitutes an effort
faced with desperate health or economic conflicts,
to bias the Catholic vote to conservative and
no exceptions can be made. But nuclear arms build-
Republican candidates, who are also likely to vote for
up, which could end not only a few lives but perhaps
high military spending and against social welfare.
all life on earth, not only for one generation but for
Governor Cuomo has been forbidden by various
all future generations, is treated with many qualifica-
bishops from even speaking in churches in some dio-
tions. Nuclear deterrence is accepted as a principle,
ceses and told that he is likely to go to hell.
despite its dangers of unleashing an accidental
nuclear exchange and its draining of the global econ-
omy. The bishops seem to take for granted the right
ABORTION IN CONTEXT
of men in power to make life and death decisions for
vast masses of people.
Although it might appear that the abortion issue is
very different from issues of contraception and the
One of the difficulties with sorting out the underly-
stauts of women as persons, I would suggest that
ing issues in the abortion debate lies, I believe, in the
there is substantial continuity between them. There
misleading opposition of the terms "prolife" and
are a few exceptions, but most of the groups oppos-
"prochoice." Most of the antiabortion camp has little
ing legal abortion for any reason are also against the
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
concern for life after birth. But the term "choice" is
example, Ireland has stringent laws against abortion
also misleading, as it suggests that abortion is a kind
and limits access to contraception. Yet thousands of
of morally neutral choice.
Irish women travel to Britain each year for abortions.
This rhetoric conceals the fact that no woman elects
What does reduce the demand for abortion is the
to have an abortion as her first choice. The decisions
widespread use of contraception, together with
to have or not have an abortion are forced on
strong child support policies. The effect of these
women because they have lost their real freedom of
policies is reflected in the continuous decline in
choice, the choice to have a child when they can
abortions in Scandinavian countries since the 1970s,
really raise it properly. If one is serious about reduc-
when restrictions on abortion were lifted.6
ing the number of abortions, the primary and only
effective way to do this is by ameliorating the circum-
By contrast, the United States has the highest abor-
stances that put women in this situation of involun-
tion rate in the industrialized Western world. Most of
tary and unbearable pregnancy.
the antiabortion leaders are also against sexual edu-
cation and contraception. The so-called prolife move-
What are those circumstances? They are, first of all,
ment has held rallies to prevent school health clinics
ineffective birth control. This includes methods that
from providing contraceptive counseling even in
are ineffective as well as inadequate sexual education
public high schools, a strategy endorsed by the
to teach women and men how to use methods of
Catholic bishops. Such policies perpetuate the cir-
birth control. It includes moral pressures against the
cumstances that produce unchosen pregnancies and
use of birth control at all, as exemplified by Catholic
abortion as well as neglected children of teenaged
anti-contraceptive teaching.
mothers.
It includes the larger cultural context in which men
In practice the actual policy goal of the antiabortion
regard the sexual conquest of women as a way of
movement has nothing to do with curtailing the
asserting their masculine prowess and in which
need for abortions. If it wins the day, what it will
women feel the need to acquiesce to such sexual
accomplish is the criminalization of abortion. The
demands, even when unprepared against possible
anti-abortion movement gives people the impression
pregnancy, because they don't feel empowered to
that if abortion were illegal, it would disappear magi-
cross the male will.
cally, and this would "save lives." But there is no such
connection between criminalization and "saving
It also includes the likelihood of female poverty for
lives." The only result of criminalizing abortions is
single woman with sole responsibility for children.
criminalized abortions. Abortion would continue, as
Most women don't feel they can bear a child if there
it always has, but illegally and unsafely, killing adult
is no one else to help take responsibility for support-
women as well as fetuses.
ing her and her child.
Those who promote the conditions making it likely
Any society seriously interested in reducing the
that women will be involuntarily pregnant, and those
recourse to abortion will undertake a broad-based
who reject sexual education, contraception, and
campaign to reduce all these circumstances prompt-
female moral agency in personal and sexual rela-
ing women to seek abortions. This means funding
tions, oppose abortion in theory but promote abor-
research for more effective birth control and also
tion in practice.
funding comprehensive sexual education designed to
teach people how to use birth control. It means com-
It is not too much to say that the Roman Catholic
bating the kind of macho culture that makes male
church, by promoting female subordination and
conquest of women and female acquiescence to such
dependency and opposing contraception, is one of
conquest the essence of masculinity and femininity.
the major factors in the high abortion rate globally,
And it means addressing the poor economic
especially in Africa and Latin America (as well as
prospects of women, which assures that most women
other areas where institutional Catholicism is highly
alone with dependent children will be in poverty.
influential).
Global studies have shown that legal restrictions have
Abortion is neither an unambiguous good or evil,
little effect on the actual number of abortions. For
nor morally neutral. It is always a tragic decision
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
between two unchosen and undesirable options.
social and ecological systems that promote the flour-
Anyone who is serious about reducing abortions will
ishing of life in community. Life is not promoted if
start by asking about the conditions that promote
there is no ability to sustain and nurture that life
this bad situation. This must begin by making abor-
through a lifetime of adequate physical and social
tion legal and safe. But we should not end with this.
resources.
We must move on to promote research on safe and
effective contraception, comprehensive instruction
Such resources need not only to exist but to be
on the use of such contraception, adequate child
organized in such a way as to be made available to
support for women who want to bear a child but can-
families. In today's world the ecological and social fit
not support themselves and their children, and final-
between children being born and the network to sus-
ly, a culture that affirms the woman as moral agent in
tain their lives is wildly out of connection. A minority
the decisions that affect her life. Any church and
of the world's population monopolizes the majority
society refusing to support these policies is, in effect,
of the world's resources, while the majority lives in
promoting abortion.
misery or starves outright.
It is for this reason that Catholic women typically
A third of the world's population goes to bed hungry,
have more abortions than Protestant women in the
and ten million infants die every year before their
United States; Catholic countries, including countries
first birthday mainly because of malnourishment and
where abortion is illegal, have a high level of abor-
lack of sanitation and potable water. The military sys-
tions. This was recognized more than ten years ago
tems of the world exist primarily to keep this unjust
by many Italians. Italy had a stringent antiabortion
monopoly of the world's resources in its present
law, inherited from the Fascist period, which made
state.
abortion illegal for both woman and doctor. At that
time Italy also had the highest abortion rate in
We are finite and interdependent beings. To accept
Europe, as well as a high rate of maternal deaths due
our finitude and interdependence is to realize that
to abortion, especially among poor women who
the affirmation of the value of human life must be
could not afford expensive Swiss clinics.
both qualitative and quantitative. One does not
affirm life by demanding the infinite expansion of
In 1978 a new law was put in place in Italy allowing
numbers of people who are then to be condemned
abortion on the woman's decision through the first
to a short and miserable existence. Those who refuse
three months. This law provided counseling to
to see the connection between quantitative limits and
instruct women in the use of contraception and also
qualitative affirmation of life are as myopically antil-
offered economic aid if a woman wanted the child
ife as those who want to nuke the world in order to
but felt she could not afford it. Italian proponents of
save it for democracy.
this law defined themselves as seeking to reduce the
need for abortions by ameliorating the circumstances
of forced and unbearable pregnancy and enhancing
WOMEN'S MORAL AGENCY
women's ability to make reproductive decisions.
Family planning, whether opposed or promoted by
In 1981 the present pope mounted a campaign to
men in power, has typically either rejected or ignored
repeal this law. He was defeated by Italian voters two
women as the primary agents in reproduction.
to one. Unlike many Americans, Italians had not for-
Women have been treated, both by those who reject
gotten that criminalization of abortion has nothing
birth control and by those who seek to promote it, as
to do with reducing abortion or promoting "life."7
reproductive vessels to be defined and controlled by
male decision makers.
ECOLOGICAL CONNECTIONS
Only recently have some women doctors involved in
issues of world population come to recognize that
There is an assumption in the antiabortion move-
the single most important factor in population con-
ment that simply by promoting more and more birth,
trol lies neither in law nor in technology, but in the
one promotes "life." But life is not promoted simply
affirmation of the woman herself as the birth giver
by an infinite number of isolated acts of giving birth.
and hence the primary moral agent in decisions
The authentic affirmation of life must be situated in
about reproduction.
CATHOLICS FOR A FREE CHOICE
WOMEN'S PERSPECTIVES
If we are really to enhance human life on all levels,
NOTES
we need to understand the real warp and woof of the
seamless garment that interconnects all aspects of
1 Augustine, De Trinitate 7.7.10.
the creating and sustaining of human life in local
and global community. To deny women reproductive
2 Aristotle, Genesis of Animals 729b, 737-738; Thomas
self-determination in the name of "life" is to fail to
Aquinas, Summa Theologica pt. 1, q. 92, art. 1.
see the system of violence that connects violation of
women as human persons with the violence that
3 There were several books that came out in the
denies most humans the adequate food, clean air
United States at the time of the First Vatican
and water, housing, and land to sustain life, finally
Council testifying to the untenability of the
threatening all life on earth with nuclear annihila-
Catholic anticontraceptive teaching from the per-
tion.
spective of Catholic married couples. See, for
example, What Modern Catholics Think About Birth
To be integrally "prolife" is to seek to change this sys-
Control, edited by William Birmingham, New York:
tem of violence in all of its dimensions. The place to
New American Library, 1964; The Generation of the
start is with those social patterns that violate the
Third Eye, edited by Daniel Callahan, New York:
humanity of the primary bearers and nurturers of
Sheed and Ward, 1965; and Contraception and
life, namely, women. However much women need
Holiness, introduction by Archbishop Thomas D.
the advice and support of family, friends, doctors,
Roberts, New York: Herder and Herder, 1964.
lawyers, and priests, it is they who must be recog-
nized as the primary agents in decisions of pregnan-
4 See the book on the papal commission by Robert
cy and birth.
Blair Kaiser, The Politics of Sex and Religion, Kansas
City, MO: Leaven Press, 1985.
* Editor's note: In November 1992, the pastoral
5 See Fetal Extrauterine Survivability, Report of the
died when its final version failed to win the two-
Committee on Fetal Extrauterine Survivability to
thirds majority necessary for adoption by the
the New York State Task Force on Life and the Law.
National Conference of Catholic Bishops.
The New York State Task Force on Life and Law,
January 1988.
6 Stanley K. Henshaw, "Induced Abortion: A
Worldwide Perspective," Family Planning Perspectives,
Vol. 18, No. 6, Nov. /Dec. 1986, pp. 250-54.
7 See Rosemary R. Ruether, "Italy's Third Way on
Abortion," Christianity and Crisis, May 11, 1981.
CATHOLICS FOR A FREE CHOICE
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THE STATUS OF THE FETUS
Divider Title:
THE STATUS OF THE FETUS
P.17
THE STATUS Of THE FETUS
Personhood and Rights
O
ne of the interesting things about the abor-
best to turn attention to the points you want to make
tion debate is that those who are against
about women, their rights and health. In a speech,
abortion concentrate almost totally on the
public forum, or in written material, the opportunity
fetus. No matter how they frame the questions, the
to give a rich and nuanced answer exists, and it
only value at stake for them is the value they place on
should be pursued.
fetal life. They talk about violence against the fetus,
On the subject of the fetus, you need to be especially
comfortable in your knowledge and beliefs. It is in
talking about the fetus when you are most likely to be
Those who are against
called a "baby killer" or accused of being callous
abortion concentrafe almost
toward fetal life or babies. Probably far more impor-
totally on the fetus.
tant that anything you actually say on this topic will
be the way in which you handle it. Getting upset,
being defensive, or losing your cool will be taken as
often calling abortion murder. They often use pho-
an inability to respond.
tos of an aborted fetus to reinforce this point.
Coming to terms with this argument has been the
most difficult challenge to those in favor of legal
PERSONHOOD
abortion. Some have avoided it altogether, respond-
ing to any and all questions about the fetus by
Assertion: The fetus is a person from the
turning attention to the woman. Others have
moment of conception. I care about the mother too,
offered theological, philosophical, and scientific
but you can't ignore-or kill-the little person inside
information about the fetus in an effort to respond
her.
to people's concerns.
Response:
Both approaches can be effective. Which one you
choose depends on you, on the amount of time you
I respect your belief, but in fact, most of the world's
have, and on the audience. For brief interviews, it is
scientific, medical, legal, and religious communities
generally impossible to deal adequately with complex
do not share that view. Even the Vatican says that
discussions of fetal life: weighing values, ending a
science and medicine cannot tell when the fetus
potential life that may represent love for our partner
becomes a person and that theologians differ on
and hope in the future. In these cases it is usually
when a fetus gains a soul, which for some religions
CATHOLICS FOR A FREE CHOICE
p.18
HOW TO TALK ABOUT ABORTION
marks passage into personhood. Different religions
is unjust and unworkable for the law to forbid
and different societies put forth different ideas.
something which respectable opinion supports.
There is no definitive statement on which everyone
agrees.
While we really have no consensus in society on
when the fetus becomes a person, we do agree that
Society will not likely settle this question in our life-
the pregnant woman is a person. She is the one
times, and we are certainly not going to settle it
who must decide what she believes to be the value of
tonight. Good people will disagree. The question
the fetus, when it becomes a person, and under
is what kind of laws should we have when there
what circumstances it would be morally justifiable
exists respectable diversity of both scientific and
for her to have an abortion. She has to weigh all the
religious views on the status of the fetus? I think it
information available and make her own decision.
FACTS: PERSONHOOD
Dozens of distinguished scientists. including 11
the position of the Presbyterian Church (USA)
Nobel laureates, have argued before the US
that abortion should be legal and that fetal life
Supreme Court that science does not tell us when
is inviolable only after viability;
a human person's life begins. "The only consen-
Judaism's Talmudic law that, while abortion is
sus' that may be said to exist among scientists on
serious, the fetus is "part of its mother," not a
the question of when a human life begins is that
person entitled to birth:
science alone cannot answer that question," they
the fact that opinions vary among Buddhists
wrote. "Science cannot define the essential attrib-
and that Buddhist clergy have created a rite to
utes of human life any more than science can
acknowledge abortion; and
define such concepts as love, faith or trust."
that Islam permits abortion during the first 40
days because the fetus at this stage is "in the
The scientists quoted the 1981 congressional testi-
form of a seed."
mony of Dr. Leon Rosenberg, then chairman of
Paul D. Simmons, "Religious Approaches to Abortion,"
the Yale University Medical School Human
in J. Douglas Butler & David F. Walbert, eds., Abortion,
Genetics Department: "I maintain that concepts
Medicine, and the Law. 4th ed. (New York: Facts On
such as humanness are beyond the purview of sci-
File, 1992), pp. 712-28.
ence because no idea about them can be tested
experimentally."
Even within Roman Catholic teaching, the Vatican
Amici Curiae Brief of 167 Distinguished Scientists and
has not reached a conclusion about when a fetus
Physicians, including 11 Nobel laureates, in Support of
becomes a person, and theologians take varied
Appellees, Webster V. Reproductive Health Services, in
positions:
the US Supreme Court (case no. 88-605).
"This declaration expressly leaves aside the
question of the moment when the spiritual
Views on abortion and the status of the fetus vary
soul is infused. There is not a unanimous
widely within and among religions. For example,
tradition on this point and authors are as yet
an expert on religious views cites
in disagreement."
"enormous differences of opinion" among
Sacred Congregation for the Doctrine of the Faith
Baptists;
(Vatican), Declaration on Procured Abortion, 1974,
a 1988 resolution supporting the legality of
footnote #19.
abortion in the House of Deputies of the
"Only about 45% of eggs that are fertilized
Episcopal Church;
actually come to term. The other 55% miscarry
a 1968 declaration by the Church of God
for a variety of reasons Such vast embryonic
(ferusalem Acres) that abortion is not murder;
loss intuitively argues against the creation of
a 1988 statement by the Evangelical Lutheran
a principle of immaterial individuality at
Church of America recognizing that members
conception."
hold various opinions and declaring that a
Thomas A. Shannon and Allan B. Wolter, O.F.M.,
fetus does not have an absolute right to birth,
"Reflections on the Moral Status of the Pre-Embryo,"
nor a woman to abortion:
Theological Studies, 51:4 (1990), p. 619.
official support among Methodist denomina-
tions for legal abortion:
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
No matter what value you place on fetal life, you
cannot ignore the consequences of illegal abortion
FACTS: WHEN ABORTIONS
on the quality of a woman's life. When women are
deprived of information and the ability to decide to
TAKE PLACE
have or not have a legal, safe abortion, they suffer,
men suffer, and children suffer-everybody suffers
In the United States, 91% of abortions are per-
when abortion is illegal.
formed in the first trimester of pregnancy.
About 100, or 0.01% of all abortions, take place
The question of late-term abortion is likely to come
after 24 weeks.
up in the United States and in the United Kingdom,
"Abortion in the United States," Facts in Brief
(New York Alan Guttmacher Institute, 1991).
and perhaps in other places where the abortion law
is relatively liberal. The response to questions and
assertions about abortion late in pregnancy will differ
the minority among us who do not see distinctions
dramatically depending on whether abortion is legal
in fetal value over time or who see many reasons
in your country (and if legal, permitted in the sec-
that justify abortion late in pregnancy? I find it
ond or third trimester) or whether you are working
hard to construct a law that would work justly and
for modest liberalization of a restrictive law. If you
effectively and not end up being arbitrary. Thus, I
are advocating a proposed law that would allow early
think we are best served by laws that leave these
abortions but not those late in pregnancy, you can
complex decisions to women and their families.
simply describe the proposed law and note that ques-
tions about later abortions are not relevant in your
The best way to prevent abortion late in pregnancy
case. The responses that follow apply to contexts in
is not to make it illegal. but to have the best and
which late-term abortion is legal or might become
most humane laws related to early abortion, to
legal.
ensure good education about the importance of
early diagnosis of pregnancy. and to see to it that
question: If you believe the fetus develops value
abortions are widely available in our society. In the
during the pregnancy, how can you sanction late-
United States, as legal abortion has become more
term abortions?
accepted and education about abortion has
increased, the number of late abortions has
Response:
decreased. The Alan Guttmacher Institute tells us
that in the United States in 1970, when abortion was
This is an important question. But the fact is that
legal in few states and usually under narrow circum-
we are seeking a law that will make abortion legal
stances, 20 percent of abortions were performed
in the first trimester. I would like to concentrate
within the first eight weeks. By 1985, 12 years after
on that reality.
abortion became legal nationwide, that proportion
had risen to 52 percent. Only 4 percent of all abor-
Most people who raise this question are opposed to
tions took place at or beyond sixteen weeks of preg-
all abortions. not just those late in a pregnancy.
nancy in 1985, down from 9 percent in 1973.
For them. there is no distinction between a six-
week fetus and a twenty-four-week fetus. There is
little I can say that would satisfy them. But for most
RIGHTS
people, the moral questions related to abortion
shift as pregnancy continues. This seems reason-
question: You have fought for women's rights
able to me and in almost all countries, late abor-
and against discrimination and violence against
tions are more strictly regulated. if they are avail-
women. Why don't you want to grant the same rights
able at all.
to the fetus?
Most of us believe that as a pregnancy progresses,
Response:
one needs more serious reasons to morally justify
an abortion. The question is can and should the
Your question assumes that a fetus is a person. We
law reflect that sensibility? Can it be nuanced
do not know that. We do know that a woman is a
enough to allow for exceptions as well as to respect
living, vital human being.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
The movement to grant women civil, political, and
human rights equal to those of men is a struggle
FACTS: RIGHTS AND THE FETUS
for recognition that men and women are inherently
"In areas other than criminal abortion the law
equal because they are persons. Rights are granted
to persons. Scientific, legal, and philosophical evi-
[in the United States] has been reluctant to
dence and history indicate that fetuses are not per-
endorse any theory that life. as we recognize it,
sons. Law in the United States has consistently
begins before live birth or to accord legal rights
denied fetuses in utero the rights of persons.
to the unborn except in narrowly defined situa-
tions and except when the rights are contingent
upon
live
It is appropriate to consider whether the fetus is a
birth In a recent development,
person and, if so, to grant it rights. The fact is, a
generally opposed by the commentators, some
fetus is not a person by most criteria-whether
States permit the parents of a stillborn child to
legal, scientific, or religious. Even Catholicism does
maintain an action for wrongful death because
not claim to know when a fetus becomes a person.
of prenatal injuries. Such an action, however,
would appear to be one to vindicate the par-
ents' interest and is thus consistent with the view
that the fetus, at most, represents only the
Even catholicism does not
potentiality of life. Similarly, unborn children
claim to know when (l fetus
have been recognized as acquiring rights or
becomes (l person.
interests by way of inheritance or other devolu-
tion of property, and have been represented by
guardians ad litem. Perfection of the interests
It would be discriminatory to grant to the fetus,
involved, again, has generally been contingent
which is not a person, rights that would limit the
upon live birth. In short, the unborn have
rights of women, who are persons.
never been recognized in the law as persons in
the whole sense."
Women and fetuses are not comparable beings.
United States Supreme Court, Roe V. Wade, Jan. 22,
1973 (410 U.S. 113), section IX.
While all life, including fetal life, has value, it is
only persons, including women, who have rights.
A study of public policies in six industrialized
nations found that their abortion laws "appear
to have been motivated primarily by the public's
TO grant an absolute right to life
concern for the health and welfare of pregnant
to fetuses at all stages of
women. Except for the case of Germany, the
development is to denigrate
preservation of the fetus turns out to have been
women's lives, health,
a strong but clearly secondary motivation
and capacities.
[one that only] takes on critical importance in
the second trimester of pregnancy."
Donald P. Kommers, "Abortion in Six Countries:
A Comparative Legal Analysis," in J. Douglas Butler
To grant an absolute right to life to fetuses at all
& David F. Walbert, eds., Abortion, Medicine, and
stages of development, from a single cell to viability,
the Law, 4th ed. (New York: Facts On File, 1992),
is to denigrate women's lives, health, and capaci-
PP. 303-31
ties.
Reverence for life should be expressed through
social and economic support for children and fami-
Response:
lies. We revere life and attend to women's rights
when we use resources to assist women in making
I know that those pictures are [or that description
good decisions and preventing pregnancy.
is] disturbing. They disturb me as well, even
though I know they are a distortion of what hap-
Assertion: Abortion does unspeakable horrors to
pens in almost all abortions. I could show equally
little babies in their mothers' wombs. Look at this
disturbing pictures of real violence 10 real people-
picture of a fetus that has been torn limb from limb
women who have died of illegal and unsafe abor-
before it was killed.
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
our society. Some people relate to the fetus as a
FACTS: ABORTION AND THE
symbol of human vulnerabilities in a world where
most of us have little control over significant por-
TAKING Of LIFE-IN LAW
tions of our lives. People who identify with the
fetus in this way strongly resent women who are
In Anglo-American law, abortion has, ()11 occa-
exercising control over their fertility.
sion but not uniformly, been treated as a crime
but has never been called murder, nor has the
ASSERTION: You would not kill a baby after it is
punishment for abortion been as severe as that
born. What's the difference between the fetus one
for murder.
day before birth and one day after birth? Murder
Cyril C. Means, Jr., "The Law of New York Concerning
is murder.
Abortion and the Status of the Foetus, 1664-1968:
A Case of Cessation of Constitutionality," New York
Law Forum, Fall 1968.
Response:
Historically, early abortion has been distin-
Allow me 10 bring that question into the real world.
guished from murder even in Catholic canons.
Abortion does not occur the day before a woman
Before 1869, most Catholic theologians taught
would give birth. Even if the life of the woman or
that the fetus did not become a human being
the fetus was suddenly or unexpectedly threatened,
with a soul until at least 10 days after concep-
that late in pregnancy it would be possible to
tion. Abortion before that time generally was
induce delivery.
not thought to involve the taking of human life.
No one knows when a fetus becomes a human
This distinction was observed in the first system-
atic church legal codes (and some medieval
being. The fetus develops as the pregnancy devel-
church laws had punished abortion more lightly
ops-there is a big difference between that one cell
than theft). A number of Catholic canons have
on day one and a fetus at twenty-two weeks. That's
punished early abortion in the same way as con-
why we encourage women to make their decision as
traception-severely, but not as literal murder.
early as possible. A late decision about abortion
For more information see Daniel Callahan, Abortion: Law,
can be more complicated and difficult. But it is
Choice and Morality (New York: Macmillan Publishing
always the individual woman who needs to decide,
Co., 1970), pp. 410-16; Jane Hurst, The History of
on the basis of what she knows and believes.
Abortion in the Catholic Church: The Untold Story
Washington, DC: Catholics for a Free Choice, 1989).
When people call abortion murder, it often savs
more about how they feel than about what abortion
is. In order to call abortion murder, you would
tions, children who have been left without a moth-
have to believe that prenatal life in the early stages
er because of abortion. But this really does not
of pregnancy is a human person and that there
help us. Pictures of the horror of war don't lead us
to ban all war, although they remind us that war
need to be entered into under rare circumstances
of profound injustice.
when people call abortion
murder, it often says more
Yes, abortion ends a fetal life. And it is a sad event.
about how they feel than about
That is one of the reasons we are committed to
what abortion is.
working to prevent the need for abortion. At the
same time, we need to think about what the
absence of safe and legal abortion means in
were no reasons that justified the taking of that life.
women's lives. Women experience horrific circum-
If you do not believe the fetus has developed into a
stances when forced to continue a pregnancy they
human person, then abortion is not murder.
cannot sustain and cannot bear.
question: Why don't you encourage women to
Showing this kind of picture is a common strategy
carry their pregnancies to term and then put their
of those who oppose legal abortion. It is a clever
babies up for adoption? It seems a more fair solution.
appeal to the powerlessness felt by many people in
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Response:
Response:
We don't encourage or promote any one alterna-
The child whom you sec as precious and irreplace-
tive over another in a pregnancy. We don't encour-
able is that way because you have made it so. He or
age abortion; we don't encourage adoption. We
she is that way because of what has happened since
think women should be given accurate and detailed
birth, not before-and very likely because the par-
information about the likely risks and benefits of all
ents who raised that child freely chose to have it.
options and be helped to apply that information to
their specific situations and values.
We each become a person through a process-a
process that includes having parents, teachers,
Relinquishing a child for adoption can be a won-
schools, friends, lovers who all contribute to the
derful and generous act, and women should and
person we are today.
do explore it. But we need to be careful not 10
If someone doesn't want a child or is not equipped
to care for a child, then there is no guarantee that
the child will turn out quite SO well. I say, give the
Belinquishing a child is a gift, not
person the information they need 10 make the deci-
an obligation
sion fully, freely, and firmly so that they can then
care for the child, if they so choose.
make it the option and condemn women who don't
accept this option. Relinquishing a child is a gift,
FURTHER READING
not an obligation.
Clifford Grobstein. Science and the Unborn: Choosing
Assertion: No woman needs 10 have an abortion.
Human Futures. New York: Basic Books, 1988.
There are countless couples who can't have children
and who are waiting anxiously to adopt a baby.
"Defining Personhood: A Dialogue," with Mary
Catherine Bateson, Lisa Sowle Cahill, Sidney
Response:
Callahan, Gloria Feldt. Clifford Grobstein, Frances
Kissling, Andrew Puzder, and Nancy Felipe Russo.
A woman is no more obligated to give birth and
Conscience, Spring 1992.
give her baby to a childless couple than she is to
get pregnant in order to give her child to another
family. To compel a woman to do that against her
wishes would be to abrogate the human right 10
bodily autonomy.
The tragic fact is that adoption alone is not
enough. We have seen the orphanages in
Romania, where abortion was strictly forbidden,
overflowing with neglected children. And. as
wrong as it is, we know that non-white babies and
sick babies are hard to place.
Question: What about the wonderful people
alive today who would not exist if their mothers had
sought abortions? I could never imagine one of my
children not existing.
CATHOLICS FOR A FREE CHOICE
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RESOURCES ON THE
STATUS OF THE FETUS
Divider Title:
THE STATUS OF THE FETUS
Defining Personhood: A Dialogue
CONSCIENCE
SPRING 1992
In this excerpt from Conscience, "Defining
As an embryologist, I suggest that the following
Personhood: A Dialogue," embryologist Clifford
developmental facts are relevant and important to
Grobstein discusses fetal development in the context
have in mind:
of deciding when a fetus becomes a human being.
(The dialogue in its entirety is listed in this section's
Adult human beings are whole multicellular enti-
"Further Reading," and is available upon request
ties of high complexity.
from CFFC.)
They return to a single-celled state to produce a
new generation-egg, sperm, and the product of
clifford grobstein: Abortion terminates an
their union (a zygote) are single-celled.
otherwise existent human life. That is, however initi-
Initially, egg and sperm are both products and
ated, the process results in the death of an entity
parts of an earlier parental generation; the zygote is
which otherwise would remain alive if undisturbed.
a cell with potential to become a "whole human
entity" in the usual sense.
Other cases in which this is true include murder, cap-
The process of realizing the potential (becoming)
ital punishment, shooting a war-time enemy, amputa-
is complex and incompletely understood but
tion of a limb, removal of a tumor, and discarding of
involves major transformations of the zygote,
human cells cultured in a laboratory. In each case,
including becoming multicellular.
existent human life is terminated by deliberate deci-
A major determinant of these transformations is
sion and action
hereditary information-the genome jointly con-
tributed by the parental generation through the
Given such a list, we may properly ask which items
egg and sperm.
our society should prohibit, which condone, and by
A second major determinant consists of extensive
what criteria and mechanisms decision should be
interactions among millions of cells which are pro-
reached.
In reaching such judgments we rely on
duced by repeated divisions of the zygote and its
distinctions among alternative definitions of the
daughter-cells. The derived cells both replicate and
phrase "existent human life"-in the process recog-
express the joint hereditary genome they contain.
nizing difference between the existence of life in a
A third major determinant is the environment with-
whole human entity and life in organs and cells as
in which these events occur-initially the uterus,
component-entities.
then the tightly controlled and supportive parental
environment, and finally the broader cultural envi-
But what is a "whole human entity?" This is an impor-
ronment of the family and wider social groups.
tant question in the abortion controversy. When in
the course of development does a "whole human
From a policy perspective, a central question is there-
entity" come to be, and by what criteria do we recog-
by raised: when, in this complex series of events and
nize it? This is a question on which embryology can
transformations, does a "whole human entity" in the
be helpful, though not decisive.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
ethical, political, and legal sense come into exis-
referred to as [being] characterized by external viabil-
tence? [S]peaking scientifically, the characteristics
ity. It is still later before there is persuasive evidence
of a "whole human entity," in the full sense of a
of sufficient brain maturation to support possible self-
member of society, arise not in one single event but
awareness, volition, and primitive social interaction.
in a sequence of steps. The first step, already
referred to, is the establishment of a new unique
A multiplicity of questions is raised by this abbreviat-
genome in the zygote. The genome can be likened to
ed description of [a] complex developmental course.
the blueprint for a house. From it, one can tell how
But an overarching one is when in the sequence of
large a family might be accommodated, but obviously
multifold changes a new human individual-a "per-
no one can yet live in the prescribed house. Drafting
son" in the moral, cultural, philosophical, and com-
a blueprint is an important step in building a house,
mon meanings-should be recognized. This is not a
but the blueprint is clearly not an "existent house"
question to be answered in scientific terms alone,
into which one can move.
but it is to be hoped and even to be expected that
the answer will be consonant with established
Continuing the analogy, a second step in achieving a
scientific knowledge.
house is excavation and laying of foundations in
accord with the blueprint. At this point, the general
For example, there is a significant body of opinion
physical configuration of the house-to-be is laid out
which would recognize a person from the "moment
in real earth. The comparable step in human devel-
of conception," taken generally to be equivalent to
opment is called axiation. It is the formation of a
fertilization. But fertilization is not a matter of a
main head-to-tail body axis in the multicellular aggre-
moment but of many hours of complex change lead-
gate which has resulted from repeated divisions of
ing to function[ing] of a new joint genome; [it is]
the zygote. The process occurs during the second
probably not completed before at least one division
week after fertilization [the fourth week from the
of the zygote.
onset of the last menstrual period, the baseline often
used to date pregnancies], marking the beginning of
The pre-embryo then formed is importantly different
a single individual, where [earlier in the process] sev-
from either an ovum or a zygote, and this change is
eral might be formed (i.e., in twinning). [Axiation is]
central to appropriate definition of its human status.
closely associated in time [with the implantation
But there are still other critically important charac-
of] the developing embryo in the wall of the
teristics of a person which are yet to come-especial-
maternal uterus.
ly, for example, those dependent upon a brain,
which has not even begun to form. To define a term
A third major step in creating a house is erection of
so profoundly significant as "human person" without
partitions to separate internal spaces and to direct
the most careful consideration of all relevant scientif-
the flow of traffic. A comparable process occurs in
ic information is to trivialize not only the phenome-
human development with the appearance of the
non, but also the relevant knowledge so painstakingly
heart, blood vessels, and primitive blood. Other
acquired during this scientifically highly productive
organs of prospective function are meanwhile being
century.
blocked out: the brain, spinal cord, nerves, major
muscles, sense organs, etc. These processes lead by
The fact is that the changes undergone between the
six to eight weeks to primitive function in the form
zygote and a human newborn are roughly equivalent
of behavior, i.e., the first movements of the forming
to those undergone by one vanguard of life in per-
new individual take place.
haps the last billion years of earthly evolution. It is
enough of a near-miracle to recapitulate them in the
Beyond this point the developing entity is referred to
developmental course of ten lunar months without
as a fetus, characterized by established major organs
attempting to further condense them into perhaps
with limited function. The fetus as a whole is charac-
thirty to forty hours.
terized by growth in mass and continuing maturation.
By about twenty-four weeks, the maturation has pro-
gressed sufficiently to allow a prematurely delivered
fetus to survive in an intensive care nursery-a stage
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
AN INTERVIEW WITH CLIFFORD
conscience: What's your view on when person-
GROBSTEIN
hood occurs?
Embryologist Clifford Grobstein, professor emeritus
grobstein: That [may vary] depending on what
at the University of California-San Diego, describes
the problem is that is being addressed. You can't pin
himself as "a biomedical scientist who strayed from
point one moment of personhood.
the laboratory into academic administration and
then public policy subjects." Grobstein wrote
The term person is global [i.e. holistic], but as we
Science and the Unborn, published in 1988, and a
learn more, we will be splitting it up by getting more
soon-to-be-released book on life in the universe,
precise about specific parts and times of the process.
The Cosmic Cradle.
[Precision] can fragment what a person is in your
definition of it. It would [better] to say the total phe-
"I personally regard myself as both prolife and
nomenon of personhood occurs over this stage-
prochoice," Grobstein says, "and I see little hope for
beginning at this stage and proceeding to that stage.
success of any public policy that does not take both
into account."
conscience: Do you still have hope that scientific
information will lead to accommodation in the abor-
conscience: How does individuality, which is
tion debate?
achieved in stages from genetic uniqueness to social
individuality, relate to personhood?
grobstein: I think so, sooner or later-I guess
later rather than sooner. People are increasingly
grobstein: That isn't a question one can answer
interested in thinking in these terms. I think the
solely in terms of fact; it raises questions of values.
more widely recognized it is that this process [of
My attempt has been to be as clear as possible about
drawing on science] is necessary, the greater the con-
what's going on [developmentally] without taking a
sensus that can be achieved.
[public] position. I'm not trying to sell my view. I'm
trying to give people the information they need to
make their own decisions.
For example, fertilization-which is not an event, but
a process that occurs over thirty-six to forty-eight
hours-is an important change to be taken into
account. Some people would attach absolute value to
that stage; others, almost none.
To some degree, this kind of discussion occurs about
each developmental stage. So I give an idea of the
other major stages, for example, implantation [in the
uterine wall], which is simultaneous with the begin-
ning of the axis [of the body]. Somewhat later you
have the beginning of the appearance of major
organs, and that leads to the particularly important
point when maturation of organs is sufficiently
advanced that one begins to get movement.
Yet, although movement does represent a certain
critical level of neuromotor development, it doesn't
represent the embryo becoming aware of itself-what
we call sentience. One of the things we [embryolo-
gists] have been working on is defining volition,
[which develops at] thirty weeks and later.
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
What If "I" Had Been Aborted?
CONSCIENCE
SPRING 1992
BY Beverly wildung Harrison
Furthermore, the "I" who was born into the world
exists, in large part, out of the freely given, active car-
I have been asked whether I would have wanted abor-
ing of a woman who was willing both to take a gen-
tion to be legal at the time I was born and whether I
uine risk in bearing me and my siblings and to strug-
have ever really contemplated how it would have
gle to provide for us after the premature death of my
been if my mother had chosen abortion instead of
father. My mother's love and courage, like all
bearing me. The truth is that each of us, as self-
women's, were no mere biologically induced respons-
reflective persons, can ask this question and, in the
es but the expressions of her moral commitment to
process, presumably get in touch with the inexorable
us. In the absence of such tenderness and care, born
value of the life we have lived. But such reflection is
not of instinct but of moral freedom, it would have
the fruit not of our existence as biological members
been better for me, or for anyone else, not to have
of our species but of our lives as socially related
been born.
beings who have been nurtured and valued and, for
that reason, have come to value ourselves and to
-Beverly Wildung Harrison
rejoice in our birth. The question, when it has been
pressed on me, has always caused me to smile; for I
From Our Right to Chose, by Beverly Wildung
almost was a medically dictated abortion, and have
Harrison.
lived much of my life with that knowledge. But I
© 1983 by Beverly Wildung Harrison. Reprinted by
also know, as anyone who comprehends the
permission of Beacon Press, Boston.
development of self-awareness will understand,
that if I had been aborted, there would have been
no "I" to experience it.
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
The Church, Science, and the Embryo
CONSCIENCE
SPRING 1992
BY frances kissling
ship of that information to theological debate about
the moral status or value of the human embryo, par-
AWAITING A "VITAL
ticularly the very early embryo.
INTERCHANGE"
This inquiry is important not only for theological
An often overlooked but important aspect of the
studies but also for the helpful, if not necessarily
papacy of John Paul II has been his effort to create a
determinant, information it can offer ordinary
"vital interchange" between science and theology.
Catholic women who face decisions about early abor-
Reports of Vatican sponsored conferences on the
tion. Remember, more than half of all surgical abor-
environment, medicine, technology, and science are
tions in the United States are performed in the first
replete with references to the dynamic and positive
eight weeks of pregnancy, and with the advent of
influence each can and should have on the other.
antiprogestins such as RU 486, that percentage is like-
ly to increase here as well as in other countries. This
A notable example of this effort has been the Pope's
information and its analysis are equally important to
frequent references to and rehabilitation of Galileo
the moral decision making of couples contemplating
Galilei. In a 1979 speech to the Pontifical Academy
the many forms of assisted reproduction that are now
of Sciences, he deplored "certain attitudes which
available, from artificial insemination with the hus-
have existed among Christians themselves insuffi-
band's sperm through embryo freezing and transfer.
ciently attentive to the legitimate autonomy of sci-
Most of these technologies and all direct abortions
ence. Sources of tensions and conflicts, they have led
are currently forbidden by the church.
many minds to conclude that faith and science are
mutually opposed." In 1988, the Pope expanded on
Within the theological world, a significant number of
this theme in a letter to Father George Coyne, direc-
respected Catholic scholars have raised questions
tor of the Vatican Observatory. While noting the
about the moral status of the early embryo. All these
need to preserve the autonomy and distinctiveness of
theologians declare their acceptance of the official
science and religion, the Pope encouraged under-
magisterial position that "from the moment of con-
standing between the two realms. He said that "some
ception, the life of every human being is to be
theologians, at least, should be sufficiently well
respected in an absolute way." Still, they ask when
versed in the sciences to make authentic and creative
"one might reasonably believe such absolute value
use of the resources that the best-established theories
could be present in a developing organism" and sug-
may offer them."
gest that "a rational analysis of available scientific
data might lead to some broad consensus among
There is no area of scientific, philosophical, or theo-
concerned citizens that the term 'human life' is not
logical inquiry that would benefit more from such a
necessarily a univocal conception" (Shannon and
"vital interchange" than the biological data still
Wolter, 1990:603).
emerging about the human embryo and the relation-
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
According to Carol Tauer, theologians raising these
Theological inquiry also was enhanced by new analy-
questions generally have examined three types of
ses of scientific information, presented in two books.
material: the intellectual history of church teaching
Science and the Unborn, by the distinguished biologist
about prenatal life, a tradition more varied than the
Clifford Grobstein, mapped the stages of human
casual claims of clerics would led us to believe; the
development in an effort to illuminate the question,
implications of philosophical theories of human
when does an individual being, a person, emerge in
nature, especially those that are traditional and con-
this complex process?
sistent with doctrinal positions (such as Thomistic
anthropology); and contemporary biological facts,
When Did I Begin? by Father Norman Ford, a leading
some of which raise problems for the church's cur-
Catholic moral philosopher, examined modem
rent position (Tauer 1984).
embryology through the lens of Catholic philosophy
and theology and reinforced the insights of the the-
Early exploration of these issues in the 1970s and
ologians mentioned above. Ford concluded that "an
even 1960s was conducted in a scholarly manner
individual
entity with a rational nature" (the tra-
and treated in a relatively open and respectful way
ditional definition of personhood in Catholic moral
by the magisterium. For the most part, the inquiry
theology) does not exist prior to the establishment of
was undertaken in response to new technologies in
the primitive streak, which makes the head-to-tail axis
the treatment of infertility, rather than in relation
of the body, and the initial formation of the neural
to abortion.
tube in the third week of development (Ford
1988:184).
Among the notable pioneers was Karl Rahner, who
suggested that the development of the cerebral cor-
Others in science and theology have suggested alter-
tex should have some bearing on personhood, or
nate "moments" that might mark the emergence of
hominization. Father Charles Curran, who lost his
an individual: at six or eight weeks, when simple,
post as a tenured professor of theology at the
three-neuron circuits are in place and the first
Catholic University of America in 1990 because of his
responses to stimuli have been recorded; or when a
views on issues of personal morality, stated without
relatively integrated nervous system is formed, no
sanction in 1973 his "opinion
that human life is
earlier than twenty weeks after fertilization.
not present until individuality is established
Irreversible and differentiated individual life is not
Shannon recently noted the significance for moral
present from the time of fecundation' (Curran 1973:
theology of this latter phase: "One can speak of a
180). Curran concluded that "truly individual human
rational nature in a philosophically significant sense
life is not present until two to three weeks after con-
only when the biological structures necessary to per-
ception" (Curran 1982 [1979]: 125-26). Father
form rational actions are present," as opposed to
Richard McCormick distinguished between "nascent
those that enable merely reflex responses (Shannon
human life" and "individual human life."
and Wolter, 1990:620).
In the 1980s, when the Vatican came to insist on
More conservative but inquiring along the same
orthodoxy in theological inquiry into reproduction,
lines, McCormick also argued recently, from current
contraception, and abortion, many theologians sim-
scientific knowledge, that personhood is not an
ply stopped writing about these questions.
immediate result of fertilization. Moral status and
personhood, he contended, are "related to the attain-
Two events renewed scholarly interest in and publica-
ment of developmental individuality," two weeks into
tion on this topic. In 1987, the Vatican issued its
the developmental process (McCormick 1991:2-3).
Instruction on Respect for Human Life in its Origin
and on the Dignity of Procreation: it definitively for-
While these facts and arguments have for the time
bade the use of almost all methods of assisted repro-
being fallen on deaf ears at the Vatican, they provide
duction by Catholics.
a theological basis for members of the laity and cler-
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
gy to dissent legitimately from church strictures relat-
REFERENCES
ed to early life. They afford sympathetic priests the
pastoral latitude needed in the confessional and in
Charles Curran, 'Abortion: Law and Morality in
private consultation with Catholic women consider-
Contemporary Catholic Theology," Jurist 33:180
ing reproductive options.
(1973).
They further help to inform the opinion of public
, "In Vitro Fertilization and Embryo
officials who are Catholic, freeing them to exercise
Transfer," Washington, DC: Ethics Advisory Board,
prudent judgment in public policy. Together, science
Department of Health, Education and Welfare,
and theology justify Catholic policy makers in sup-
1979; reprinted in Moral Theology: A Continuing
porting, through law, access to both abortion and
Journey, Notre Dame, Ind.: University of Notre Dame
assisted reproduction.
Press, 1982.
Most promising, the "vital interchange" that these
Norman M. Ford, When Did I Begin? Conception of the
theologians have begun to weave between religion
Human Individual in History, Philosophy, and Science,
and the science of embryology is just what Pope
Cambridge: Cambridge University Press, 1988.
John Paul II has rightly invited, if not, anticipated.
Such work will be important in honest ecclesial
Clifford Grobstein, Science and the Unborn, New York:
consideration at a more favorable time in the life
Basic Books, 1988.
of the church.
Richard A. McCormick, "Who or What Is the
Preembryo?" Kennedy Institute of Ethics Journal, Vol. 1.
No. 1 (March 1991), pp. 1-15.
Thomas A. Shannon and Allan B. Wolter,
"Reflections on the Moral Status of the Preembryo,"
Theological Studies, 51:603-26 (Dec. 90).
Carol A. Tauer, "The Tradition of Probabilism and
the Moral Status of the Early Embryo," Theological
Studies 45:3-33 (1984).
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
Brief of I 67 Distinguished Scientists and Physicians
IN THE SUPREME COURT OF THE UNITED STATES
OCTOBER TERM, 1988
No. 88-605
Amici submit that such arguments are an attempt to
distort the teachings of science to fit preconceived
William L. WEBSTER, et al.,
conclusions based upon values that science alone
Appellants,
does not and cannot dictate. The question of when a
V.
human life begins cannot be answered with reference
to a scientific law or principle, such as the empirical-
REPRODUCTIVE HEALTH SERVICES, et al.,
ly-testable propositions with which we predict plane-
Appellees.
tary movement. Individual scientists will have individ-
ual answers to that question, based upon their indi-
On Appeal from the United States Court of Appeals
vidual values and beliefs. These answers
for the Eighth Circuit
do not represent any "scientific" truth, because
they are based upon values and beliefs, not upon
AMICI CURIAE BRIEF OF
science alone.
167 DISTINGUISHED SCIENTISTS AND PHYSI-
CIANS,
The only "consensus" that may be said to exist
INCLUDING 11 NOBEL LAUREATES,
among scientists on the question of when a human
IN SUPPORT OF APPELLEES
life begins is that science alone cannot answer that
question. This is demonstrated by the response of the
scientific community when in 1981 a Senate subcom-
ARGUMENT
mittee held hearings on a bill to declare "that pres-
1. THERE IS NO SCIENTIFIC CONSENSUS ON
ent day scientific evidence indicates a significant like-
WHEN A HUMAN LIFE BEGINS
lihood that actual human life exists from concep-
tion." See The Human Life Bill: Hearings Before the
Appellants and several amici aligned with them argue
Subcommittee on Separation of Powers of the Senate
that the controversy over abortion and Roe U. Wade,
Committee on the Judiciary, 97th Cong., 1st Sess. (1981)
410 U.S. 113 (1973), may be resolved by what they
[hereinafter Hearings]. As distinguished scientists
contend is scientific "truth." Appellants, for example,
testified, science alone does not provide the answer
contend that, as surely as "[t]he Earth still moves
to this question.
around the sun," it is an undisputed "biological fact"
that a human life begins at conception. Certain
For example, Dr. Leon Rosenberg, then Chairman
amici likewise argue that Roe U. Wade is contrary to an
of the Department of Human Genetics, Yale
alleged "scientific truth" or "fact" that life begins at
University Medical School, and a signatory of this
conception. Others cite alleged technological
brief, testified:
advances as the justification for reconsidering and
overruling Roe U. Wade.
When does this potential for human life become
actual? As a scientist, I must answer I do not
know. Moreover, I have not been able to find a
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
single piece of scientific evidence which helps
Id. at 74. See also id. at 1035-36 (statement of Joseph
me with that question.
Boyle, M.D., chairman of the board of trustees of the
American Medical Association) (there is no scientific
Not surprisingly, a great deal has been spoken
consensus that a human life begins at conception;
and written on the subject. Some people
that question goes "far beyond the realm of medical
argue, as you have heard, that life begins at
science and into social, religious, philosophical, ethi-
conception
cal, and moral concerns").
I have no quarrel with anyone's ideas on this
As shown in the next section of this brief, science can
matter so long as it is clearly understood that
indeed provide valuable information and can answer
they are personal beliefs based on personal judg-
concrete questions regarding prenatal development
ments and not scientific truths.
by identifying, for example, the stages of fetal brain
development. But the question of when a human life
Id. at 50.
truly begins calls for a conclusion as to which charac-
teristics define the essence of human life. While sci-
Dr. Rosenberg then explained the reason science
ence can tell us when certain biological attributes
alone cannot answer the question-the inability to
can be detected, science cannot tell us which
test the hypothesis by the scientific method:
biological attributes establish the existence of a
human being.
The scientific method depends on two essential
things-a thesis or idea and a means of testing
Many other physicians and scientists made these ob-
that idea. Scientists have been able to determine.
servations at the 1981 hearings. See, e.g., id. at 68
for instance, that the Earth is round or that
(statement of Robert H. Ebert, M.D., President of
genes are composed of DNA because, and only
Milbank Memorial Fund, Caroline Shields Walker
because, experiments could be performed to test
Professor of Medicine Emeritus, Harvard University)
these ideas. Without experiments there is no sci-
(whether a human life begins at conception is not a
ence, no way to prove or disprove any idea. I
medical or scientific question, but a philosophical
maintain that concepts such as humanness are
and religious question that "can be debated endlessly
beyond the purview of science because no idea
and has to do with how one defines a person and
about them can be tested experimentally.
"self"); id. at 69-70 (statement of Sherman M.
Mellinkoff, M.D., Dean of the UCLA School of
Id.
Medicine) (same) ; id. at 71 (statement of Arno G.
Motulsky, M.D., Professor of Medicine and Genetics,
The National Academy of Sciences was equally
University of Washington) (same) : id. at 113-14
emphatic:
(statement of Dr. Jessica G. Davis, Director, Child
Development Center, Chief, Division of Genetics,
It is the view of the National Academy of
North Shore University Hospital) (same). The
Sciences that the statement in [Senate Bill S.
subcommittee also received hundreds of letters from
158] cannot stand up to the scrutiny of science.
scientists and physicians across the country echoing
This section reads, "The Congress finds that
Dr. Rosenberg's views. See e.g., Hearings app. at 414,
present day scientific evidence indicates a signifi-
669, 716, 718.
cant likelihood that actual human life exists
from conception." This statement purports to
Science cannot define the essential attributes of
derive its conclusions from science, but it deals
human life any more than science can define such
with a question to which science can provide no
concepts as love, faith or trust. Hearings at 50. This
answer. The proposal in S158 that the term "per-
Court was indisputably correct when it observed in
son" shall include "all human life" has no basis
Roe U. Wade, 410 U.S. at 159, that the question of
within our scientific understanding. Defining the
when a human life begins cannot simply be referred
time at which the developing embryo becomes a
to an expert discipline for resolution.
person must remain a matter of moral or reli-
gious value.
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
Science can, however, offer to this controversy con-
crete information concerning the physiology of pre-
natal development-particularly, scientific observa-
tions about viability and brain development. As
shown below, these observations support the chronol-
ogy of fetal development recognized in Roe V. Wade.
1. Brief for Appellants at 26.
2. See, e.g., Brief Amicus Curiae of Hon. Christopher
H. Smith, Hon. Alan B. Mollohan, Hon. John C.
Danforth, and Other United States Senators and
Members of Congress at 21; Brief Amici Curiae of
Doctors for Life, Missouri Doctors for Life,
Missouri Citizens for Life, Missouri Nurses for Life,
and Lawyers for Life, Inc. at 21-23, Amicus
Alabama Lawyers for Unborn Children, Inc. at 13-
17; Brief for Amicus Curiae, The New England
Christian Action Council, Inc. at 7.
3. See, e.g., Brief for the United States as Amicus
Curiae at 19; Brief of the Knights of Columbus as
Amicus Curiae at 6.
4. The fact that the subcommittee itself could not
reach agreement on the question further high-
lights the inability to find the answer in scientific
truth. The Human Life Bill-S. 158: Report by the
Subcommittee on Separation of Powers, Senate
Committee on the Judiciary, 97th Cong., 1st Sess.
39, 41 (1981) (minority view of Senator Baucus)
("If the hearings on S. 158 held by the Separation
of Powers Subcommittee were conclusive on any
point it is that in 1981 there remains no consensus
among scientists, philosophers and theologians on
the question of when life begins.") Indeed, the
current Commissioner of the Food and Drug
Administration, Frank E. Young, M.D., stated in
1981 that "science and medicine cannot unequivo-
cally establish the time in the continuum of devel-
opment where human life begins"; the decision is
"in part moral, ethical, philosophical and reli-
gious." Hearings app. at 781.
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
Pro. Choice
RELIGIOUS.AMERICANS SPEAK OUT
Most religious
Unitarians support abortion rights
The Unitarian Universalist Association affirmed a
Americans are
woman's right to choose in 1963 and has
consistently reaffirmed this right at all General
Assemblies since then. In 1993, Unitarian
pro-choice
Universalists overwhelmingly adopted a resolution
urging members to support federal legislation that
For years, religious political extremists have claimed
would guarantee the basic right to abortion,
religion opposes abortion. They've said it so often that
provide federal funds for abortion to low-income
many people assume it to be true. In fact, this assertion
women and military personnel, and protect doctors
is false. Most religious Americans support a woman's
and clinics providing abortion services from acts of
right to choose. They trust women and their families to
violence and harassment.
decide whether and when to have children. They
recognize that in a pluralistic society such as ours, the
decision regarding abortion must remain with the
Jewish tradition upholds choice
individual, to be made on the basis of conscience and
Jewish tradition has long affirmed and protected
personal religious principles. They do not want
the life, well-being, and health of pregnant women
government to impose laws about childbearing based on
and has upheld the basic right to abortion. The
any one belief about when life begins.
United Synagogue of Conservative Judaism,
representing Conservative congregations, in 1993
reaffirmed its resolution opposing any legislative
Protestants have longstanding
attempts to weaken Roe v. Wade through
pro-choice positions
constitutional amendments. Recent resolutions of
Most Protestant denominations in the United
the Union of American Hebrew Congregations,
States have longstanding pro-choice positions. The
representing Reform congregations, uphold an
United Church of Christ has maintained a
"unwavering commitment to the protection and
consistently strong pro-choice stance since 1970. In
preservation of the reproductive rights of women"
1994, the General Convention of the Episcopal
and urge constituents to work toward securing or
Church adopted a resolution expressing
retaining these rights.
"unequivocal opposition to any [legislation] that
abridges the right of a woman to reach an informed
decision about the termination of pregnancy or that
Most Roman Catholics are pro-choice
would limit the access of a woman to safe means of
On family planning and abortion, the attitudes
acting on her decision." In 1992, the General
and behavior of Roman Catholic laity often clash
Assembly of the Presbyterian Church (USA)
with Roman Catholic Church teaching. In the U.S.,
reaffirmed support for a woman's right to choose;
in 1993, the General Assembly voted to affirm the
Freedom of Access to Clinics Act (FACE). At the
1992 General Conference of The United Methodist
Church, the principles of Roe v. Wade were
reaffirmed by an 84 percent majority vote.
Religious
1025 Vermont Ave NW
Suite 1130
Coalition
forReproductiveLLJ
Washington
D.C. 20005
Choicern
(202) 628-7700
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
59 percent of all Catholic women of childbearing
A personal, moral, medical decision
age practice contraception-a rate statistically
Those who seek to impose their religious views
equivalent to that of the general population (60
on others threaten not just women's reproductive
percent). Further, 82 percent of Catholics think
freedom but the religious freedom that is America's
abortion should be legal, at least in some
founding value. Most religious Americans believe
circumstances; specifically, 39 percent say a woman
that the decision to have or not have an abortion
should be able to get an abortion if she decides she
should be a personal, moral, and medical decision,
wants one, no matter what the reason (1995
not a political one. Most religious Americans are
Time/CNN nationwide poll, cited by Catholics for
prayerfully, faithfully pro-choice.
a Free Choice). Catholic women have abortions at
the same rate as women in the population as a
whole.
Sources: We Affirm, published by Religious
Coalition for Reproductive Choice; clergy survey
conducted by Religious Coalition for Reproductive
Clergy believe in women's
Choice; Catholics for a Free Choice
right to choose
Clergy had an important role in abolishing anti-
abortion laws that hurt women. Today, many
The Religious Coalition for Reproductive Choice, founded in
religious leaders believe abortion must remain a
1973, is the national organization of pro-choice people of faith.
The Religious Coalition-comprising Protestant, Jewish, and
private, moral decision and trust women and their
other denominations and faith groups, the Clergy for Choice
families to make their own decisions in the light of
Network, and state affiliates throughout the country-works
their faith traditions and moral values. A 1998
to ensure reproductive choice through the moral power of
national survey of Protestant and Jewish clergy
religious communities. All programs seek to give clear voice to
showed widespread support for reproductive
the reproductive health issues of people of color, those living in
choice, including abortion. Ninety-two percent of
poverty, and other underserved populations.
respondents said that every woman should be able
Religious Coalition for Reproductive Choice
to decide when to have children according to her
1025 Vermont Avenue NW, Suite 1130
own conscience and religious beliefs. Eighty
Washington, DC 20005
percent supported a woman's right to a safe and
Phone: 202-628-7700\ fax: 202-628-7716
legal abortion.
Email: [email protected]
Website www.rcrc.org
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
An Open Letter from a Catholic Birth Mother
CONSCIENCE
AUTUMN 1996
BY MaΓy Jean wolch
You asked if I had considered an abortion and who
or what got me to change my mind. I was a single,
Some time ago, Mary Jean Wolch wrote a letter to her
23-year-old college student and an active Catholic. I
friends, including a prolife priest, reflecting on her experi-
attended Mass, participated in campus ministry social
ences as a birth mother-someone who has given up her
justice actions, helped plan liturgies and retreats, and
child for adoption. The priests reply-welcoming her open-
participated in Scripture study groups. I wanted with
ness and reflecting his prolife beliefs-prompted her to write
all my heart to be a "good" Catholic. I was taught to
back and explain her feelings in greater depth. Here, Wolch
believe life began at conception. I was adamant that
makes her second letter public.
adoption was a better alternative than abortion. I
believed this because the church said so, and the
Dear Father,
church had all truth, told all truth, and was all truth.
Thank you for your reply to my letter. I must admit
Then the "good Catholic girl" was pregnant.
to some trepidation in sending it to you; we have
Suddenly a whole new awareness opened up for me
known each other eight years, but I had never before
as I realized what this experience meant for a woman
shared with you that I am a birth mother.
going through it. Now I was experiencing what I had
not heard discussed from the pulpit. It was a time of
More than a decade after the birth of my child, the
tremendous fear and despair. I prayed desperately,
pain of this experience erupted as the central event
"God, get me through this." Having a baby is a very
of the past year. I realized it was time to share with
big deal. Prolife people who use the word "conven-
you those who knew, and those who did not, what it
ience" to describe a decision made about whether or
has been like to live with the loss of a child through
not to have a baby are discounting a major life event.
adoption, and how this event has profoundly impact-
I had to take stock of my life. I had to weigh the limi-
ed my life. That is why I wrote a letter this year
tations against the hopes and the dreams. I had to
describing this journey and sent it to the people in
look at my finances, my marital state, the impact on
my life. It was not the typical letter one finds tucked
employment and educational pursuits, the effect on
among the Christmas cards.
my health, my emotional readiness for parenting, the
support or lack of it from my family, and the social
I had not shared this experience with you before
ostracism from my community. I had to make a
because I know you are strongly "prolife." Prolife
decision based on these conditions and my future
people are the hardest ones to talk to about the birth
options as I rightly or wrongly perceived them at
mother's experience. Their perception of the experi-
that moment.
ence is so disparate from its reality that discussion is
difficult if not impossible. That is why I am writing
today, to answer your questions and respond to your
comments.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
This assessment is the reason women lose their chil-
It could be argued that this view of adoption-as the
dren through adoption. The prolife voices hail this
only choice for a woman shamed by pregnancy out-
decision as courageous, unselfish, and loving. The
side of marriage-is not the teaching of the church.
same assessment is then condemned as "excuses" for
Still, it was the perception I had formed from read-
women who choose abortion, The forced nature of
ing Catholic publications and writings and sitting in
the decision in both situations-in all its fear,
Sunday Mass year after year listening to sermons. In
despair, and powerlessness-is rarely acknowledged.
discussing theology with those who have had the
opportunity for in-depth study, I have learned that
I chose against abortion because I believed it would
the common understanding of the church's pósition
be hypocritical to have an abortion after my adamant
on adoption is actually tangential to the essence of
stand against that option for other women. I have
church teachings on family life and abortion. While
always believed that Christ hates hypocrisy far more
the church teaches that unborn life is of the utmost
than sin. I might have given someone else permission
importance, people in the pews often hear an added
to change her mind, but I could not give myself the
message that upholds the "traditional" two-parent
same. As immature a love as it was, I loved this child's
family as morally superior and attaches shame to sin-
father. And I bonded early on with my child. I knew I
gle motherhood as well as abortion. It is the responsi-
could not be kicked out of school for being preg-
bility of those in positions of teaching and preaching
nant. I struggled to do "the right thing," as I had
to address this issue.
always heard it: have the baby and give it up for
adoption. Thus I chose to go through the pregnancy.
Giving up your child for adoption satisfies the
church's injunction against abortion, answers the
In the course of this pregnancy, I moved from a
prayer of the adoptive couple, and we hope, provides
strongly antiabortion position to the realization I
for the child. In the push to do what is "best" for the
could never tell another woman what her choice
child, agencies and persons working with birth
should be. The change in my belief was not a simple
mothers I ever address the sexuality and self-esteem
move from one position to another. It was the painful
issues that got most of these women into this situa-
expansion of my horizons as I moved through this
tion in the first place. These groups, despite their
experience. My context was changing. I remember
intent, are primarily advocates for adoptive parents
thinking over and over, "So this is what it's like to go
and babies. The assistance they offer birth mothers is
through this." I was living on campus in the dorm,
hinted to gestational support. Birth mothers leave
and as my "condition" became obvious, other women
this experience and these "resources" more damaged
came to me and we talked. The women told me of
than when they arrived-more shame-filled, more
abortions they had had, one of them had starved and
devastated, and more needy. They have incurred a
exercised herself into a miscarriage. None of these
life-long and terrible wound to the psyche, the loss of
women had ever told anyone before. I had chosen a
their child. It is a loss most cannot even speak about.
course different from theirs, yet we understood each
It is at this point that adoption resources, adoptive
other. We understood what goes into making this
parents, and the community abandon the birth
decision. This understanding allowed us to be sup-
mother. When one lives in a state of pain, isolation,
portive of each other.
and abandonment, it is not especially unusual to
wind up pregnant again. This was my experience.
My daughter's birth was the most powerful and joy-
ous event of my life. Within me a war now raged
Six months after I had lost my baby forever, I was
around the adoption decision. I stalled on signing
pregnant again. My life after losing my daughter was
my relinquishment papers and made visits to the
an emotional and spiritual devastation no one pre-
Catholic "foundling" home to hold her and feed her.
pared me for. I had heard about the emotional and
In the end, the struggle to keep my daughter was
spiritual trauma of abortion for years. Not once in all
defeated by my tremendous feeling of shame and
that time had anyone, including those who "coun-
powerlessness, by my frozen belief that it was not all
seled" me, said this happened to birth mothers as
right to come home with a baby to my parents'
well. Somehow, the decision to choose life was sup-
house, and by my religious programming, which said,
posed to eliminate this consequence. Facing this
adoption is the "right thing to do."
decision again, I still believed there was no support
for my child and me together. Just six months into
CATHOLICS FOR A FREE CHOICE
THE STATUS OF THE FETUS
the devastating aftermath of adoption, I knew I could
mother, I know how it feels to sit in the pew and have
never choose adoption again. I chose to have an
the loss of a child completely ignored. The church
abortion at eight weeks.
grieves the aborted unborn and abandons the silently
weeping women in its midst. Innocence is held in
It was to be one of the most profound spiritual expe-
greater esteem than life. The experiences of miscar-
riences of my life. Three days before my appoint-
riage, abortion and adoption are ignored. And the
ment, I found myself pacing around my apartment in
decisions and feelings of women are condemned.
anguish. I sat down and began to pray. I asked God
to sit before me to my left, and the spirit of this child
When prolife people say to birth mothers, "Be glad
to sit to the right. Before these two, I poured out my
you didn't have an abortion, because that's really
pain and my grief. I acknowledged my mistake in
hell," most never speak from actual experience. Pain
having had sex with someone who did not care about
is pain. I'm not "glad" I had an abortion; yet for me
me nor I about him. I told them about my daughter
the pain of an abortion did not touch the pain of
and the terrible pain of losing her. I told the child
adoption. This will not be every woman's truth.
spirit I could not go through this right now, and I
However, the women I know who have had devastat-
told her my sorrow about it. I promised when I got
ing loss experiences around abortion are few com-
out of nursing school to take responsibility for a
pared with the birth mothers. The vast majority of
child who was already here. I accepted the responsi-
women who have chosen abortion speak of it as a sad
bility for the abortion decision. I asked both of them
and difficult part of their history. They have not
for forgiveness. And a miraculous thing occurred: I
experienced the trauma I struggle with around my
knew in that moment I was forgiven. The angel of
adoption. Both adoption and abortion are forced
death from the days of Moses passed over my house
choices. Both are unnatural separations of a mother
and did not strike me down. I experienced the
and a child. Both are experiences of a loss. Adoption,
unconditional love and mercy of my Creator in a way
however, is never finished.
I never had before. The peace of that experience car-
ried me through my appointment and ever since. It
You spoke of your work with Project Rachel and
is a peace I have never known with the adoption
asked if I had heard of it. I have. I wonder why they
experience.
minister only to women who have traumatic loss
experiences around abortion. The group I am part
The abortion forced me finally to get honest about
of-Catholic birth mothers-has been completely
my behavior. I had to accept that I was not a celibate
ignored. Is the ministry truly for healing, or is heal-
person and that "pretend" celibacy is not a contra-
ing secondary to the political and social agenda of
ceptive. I had serious problems to work on in order
the church? I believe the church creates part of the
to understand why I was in relationships with men
trauma around abortion for Catholic women by mak-
who would not or could not love me. I had to under-
ing the experience such a capital crime it cannot
stand the terrible needs and emptiness inside that
even be spoken about-unless one has had a conver-
drove me to use sex in ways that were harmful to
sion to the prolife point of view.
myself and others. I had to give up the image of
myself as a "good Catholic." I had to learn to accept
I attend a birth parent support group, one of a hand-
myself as I was.
ful in existence. At any given meeting, 50 to 75 per-
cent of the women and men present are Catholics
After these experiences, I quit going to Mass on
and former Catholics. Some are new birth parents;
Human Life Sundays. It was hard for me to under-
some have been living with this loss for 30 years or
stand the prayers and the grief of the church for the
longer. Where is the church for us? The message I
aborted unborn when there was nothing for the fetus
would give you is this: there are many devastating loss
who miscarried at two, three or four months, and
experiences around childbearing; abortion is only
sometimes later. No funeral, no death certificate, no
one. Adoption, stillbirth, miscarriage, infertility are
mention in the bulletin. If a woman miscarries in the
others. Project Rachel needs to expand its focus to
early stages of pregnancy and doesn't have a pro-
have any credibility with the larger group of women.
found loss experience, no one finds this particularly
If the church is to be there for all of us, the leader-
aberrant. Who recognizes the loss of the woman
ship and the community will have to recognize our
grieving an early, spontaneous abortion? As a birth
issues and become sensitized to our experiences and
our pain. There must be more listening, more com-
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
passion, and less condemnation. I have pondered
these things in my heart, and I now find myself out-
side the Catholic circle of "perfect truth." My seam-
less garment is torn. I fail the prolife litmus test of a
"true and "good" Catholic. I feel as though I have
lost my tribe, and my tribe has lost me. Healing for
me has come only when I have owned my truth and
not denied it. Why have this healing and the truth of
my experience separated me from my church?
You and I are on opposite sides of the abortion issue
because of our different life paths and experiences.
Yet I attempt this dialogue because I feel it is impor-
tant to do so. I believe God trusts women to make
good decisions about their lives and, even when we
do not, still loves us unconditionally. This is the truth
we need the church's help to find. Women in crisis
and pain will come to you, in your role as priest. You
must affirm God's unconditional love for them no
matter what decision they make. As a priest who
advocates adoption, you must recognize the need for
long-term grief counseling of birth parents, for sup-
port groups, for changes in adoption practices. You
can acknowledge birth parents from the pulpit on
Mother's Day and Father's Day. You can acknowledge
our loss and our existence to the community. You
can strive to make your community a place of com-
passion for all the women in the pews, as well as a
place of welcome for mothers and children who
are together.
At the 1982 Jesuit Volunteer Corps orientation in San
Antonio, I cut an article out of the paper. A 17-year-
old woman named Cathy Petri was banned from
speaking at the commencement ceremony at
Incarnate Word High School, though she was valedic-
torian with a 4.0 grade point average. The reason?
She had a 16-month-old daughter and was unmar-
ried. Cathy Petri chose life and was made an outcast.
She does not stand alone. She joined a group far
larger than she could ever imagine-the women who
have faced the choice of adoption, abortion, or sin-
gle parenthood. The church has failed to address the
needs of these people. We are banned even from
speaking, and thus we are made outcasts of our
community.
CATHOLICS FOR A FREE CHOICE
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VALUES AND CULTURE
Divider Title:
VALUES AND CULTURE
VALUES AND CULTURE
Those who are opposed to abortion often fear that
Response:
legal abortion will negatively change (or has
changed) community values or cultural norms that
The fact is that few societies take responsibility for
they consider very important. These are usually
raising children; it is a responsibility that is left to
socially conservative perspectives or values-preserva-
women. In this context, because women bear the
tion of male dominance in the family, society, and in
consequences, they must be the principal decision
relationships with women; or rejection of individual-
makers.
ism and Western ideology. Some also have qualms
about population control, or a sense that life will be
In fact, women tend to make decisions with their
cheapened, that is, that the sick, the elderly, and oth-
community, family, and others in mind. I would
ers who are marginalized will be dismissed or not val-
even say that women often do not take their own
ued by society.
needs seriously enough.
The counter to these views can be found in the range
Let's face it-the "community" tends to be estab-
of commitments undertaken by those who are in
lished, white, well-off men-the traditional power
favor of legal abortion: the commitment to the right
structure. It often excludes those who know the
of women and men to have children, as well as not to
most about childbearing and raising children.
have them; to the eradication of poverty; to self-
determination in family planning-in short, a broad
social justice agenda. We embrace this agenda and
POPULATION CONTROL
must talk about it.
In recent history, government (public) intervention
INDIVIDUAL VERSUS
has been thought to be necessary to influence or
COMMUNITY
control individual (private) action in the interest of
the common good. Population policies have been
driven by the desire to bring birth rates down, or in
Assertion: Abortion affects more than the
other cases, such as Romania, to increase them.
woman. It affects the whole community. The com-
They often persuade, and sometimes coerce, individ-
munity should be involved in the decision.
uals to increase or limit the size of their families to
meet numeric goals set by the government. This
premise has rightly come under fire and needs to be
challenged at every opportunity.
CATHOLICS FOR A FREE CHOICE
p.24
HOW TO TALK ABOUT ABORTION
Assertion: Abortion is an instrument of popula-
limit childbearing, but no government policy
tion control. You people want abortion to be avail-
should ever involve coercion or forcing women to
able so that you can keep poor people and minorities
have abortions.
from having children.
In a public forum, presentations often are followed by a
Response:
question-and-answer period. Sometimes someone who
supports legal abortion and so is seen to be your ally
presents an argument in favor of coercive population
We are against population control and we oppose
policies. It is important to respectfully distance both
all coercion in reproductive matters. We are for
yourself and the movement for legal abortion from policies
choices, freedom, and autonomy in these decisions.
that do not respect the individual.
Assertion by your "ally": The government
we are against
needs to take measures to protect the whole commu-
population control and
nity from the disaster that will befall us if we don't
we oppose all coercion
stop overpopulating and despoiling the environment.
in reproductive matters.
Response:
Reproductive rights are fundamental, and I look
By proponents of population control, do you mean
with suspicion whenever the state wants to restrict a
those-such as the right-to-lifers and the Vatican-
fundamental right. In the case of China, it is not
who are willing to force women to have children by
clear that slower population growth could not be
denying family planning choices and legal abor-
achieved in voluntary ways. Whenever there is a
tion? Do you mean governments that compel ster-
perceived need to infringe upon men's and
ilization, contraception, or abortion? We are
women's decisions on when and whether to have
against all of these.
children, there must be a strict application of ethi-
cal criteria beforehand. These criteria include the
Whatever the government wants, the fact is that
existence of impending, unavoidable disaster; the
women want and need family planning and abor-
absence of voluntary means of mitigating that disas-
tion for their own dignity and well-being. We work
ter; and clear evidence that all other methods have
for what women want.
been tried and have failed.
Assertion: China forces women to have abor-
tions. You like abortion so much, you must be in
CULTURAL IMPERIALISM
favor of that.
Assertion: We don't need legal abortion in our
Response:
country. Abortion is a radical feminist export from
the United States and we don't want it here.
Coercive measures for or against reproduction are
never justifiable. There is a fundamental human
Response:
right to make individual decisions about fertility.
The fact is that women all over the world have been
having abortions from time immemorial. They are
There is a fundamental
having abortions today in places where it is legal
human right to make
and in places where it is illegal. We are dealing
individual decisions
with the needs of women in our country without
about fertility.
any reference to the West.
It has been my experience that women from all
countries have a mind and will of their own. They
China has used coercive measures and those must
don't need the West to teach them what they need.
continue to be challenged. China, like any other
country, can encourage its people to voluntarily
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
P.25
I'd like to turn the tables here and ask about the
Assertion: You believe that abortion will solve
Vatican's exportations: what about its attempts to
problems of poverty.
see that public policies conform to church teach-
ings that forbid contraception and abortion?
Response:
Abortion does not create a more economically just
CHEAPENING OF LIFE, SOCIAL
society. Abortion does not put food on the tables
DECLINE
of the poor. On the other hand, it does not cause
hunger or economic injustice, either. We have
Assertion: Abortion is the first step down the
to work to solve these social problems on their
road to a culture where life is not respected, where
own terms.
people who are sick, elderly, handicapped, or
in some other way "not perfect" will be seen as
We don't argue that the reason abortion should be
dispensable.
legal is to solve the social and economic problems
of a country. We say abortion should be legal
Response:
because individual women, based on their circum-
stances, need to and should be able to decide when
There is no evidence that this is true. In fact, there
it is best for them to bring children into the world.
is evidence to the contrary. In Japan, for example,
That's why. It has nothing to do with broad resolu-
abortion is routine, yet we all would say Japan is a
tion of social problems.
moral society that takes care of its elderly. In
Scandinavia, abortion is legal and paid for as part
of the health care system. Yet they continue to
FETAL ABNORMALITIES
have a full social service system, including materni-
ty and paternity leave. There is no decline in val-
Assertion: You want abortion to be legal so that
ues or in caring for each other.
no children are born who have disabilities, even the
most minor ones, like a cleft palate.
Assertion: Abortion is another way-along with
violence, promiscuity, and crime-in which our cul-
Response:
ture is rotting.
It is important for us not to make judgments about
Response:
or for one another. For some couples, raising a
child or even more than one child with disabilities
It is absurd to blame abortion as a cause of social
is not only possible but the source of joy and exhila-
decline. The core of society's difficulties is much
ration. For another couple, it might not be feasible
more likely to be found in racism and poverty, to
or reasonable. We all have to make these decisions
start with.
for ourselves, using our deepest knowledge and wis-
dom and being honest about our own capabilities,
strengths, and weaknesses.
IT is absurd to blame abortion
as a cause of social decline.
I have to say that deciding on abortion in the case
of something like a cleft palate is hard for me to
justify morally. I also doubt very seriously that it is
a frequent reason for abortion.
Abortion is not the cause of social disintegration,
although I agree it may be a result of social failures.
We support individual choice. In some cases, peo-
The problems you talk about exist and are growing
in countries where abortion is legal and in coun-
ple choose to continue pregnancies despite a diag-
tries where it is illegal. Abortion is illegal in Brazil
nosis of a profound disability in the fetus. They
and Colombia, two countries where children live on
deserve as much support as society and the state
the streets and are murdered by right-wing extrem-
can give them. Parents have the right to decide the
ists. It is also illegal in Iraq, Afghanistan, Somalia,
level of disability that is acceptable to them. We
and Haiti-countries where the social fabric is any-
would fight any attempt to mandate abortion in the
thing but strong.
case of disability.
CATHOLICS FOR A FREE CHOICE
p.26
HOW TO TALK ABOUT ABORTION
MEN'S ROLE AND
RESPONSIBILITY
FACTS: MEN'S RESPONSIBILITY
Assertion: The man has just as much to say as
Single-parent households have grown more com-
mon; their proportion doubled in some countries
the woman about whether a pregnancy should con-
between the early 1970s and the mid-1980s. Of
tinue. There should be a law that requires his per-
households with dependent children in the mid-
mission before a woman can get an abortion.
1980s, those with only one parent-in the "vast
majority" of cases the mother-accounted for:
Response:
24% in the United States;
20% in the Soviet Union;
Why is it that you suggest that women need to
11% in Germany;
respect men's "rights" in regard to abortion and
4% in Japan.
you don't suggest that a man should respect a
Female-headed households-many of which have
woman's rights and wishes when she is, after all, the
children-are on the rise in less developed coun-
one who is pregnant?
tries, too. In the mid-1980s, for example:
in Asia, they made up 14% of Indonesian and
In a marriage or relationship where a couple is
21% of Thai households;
working together in all aspects of their relationship
in the Americas, they made up 13% of
and where the man is caring and responsible, a
Mexican and 20% of Peruvian households,
woman will want to work with her partner to make
and 29% of those in Trinidad and Tobago; and
this decision together.
in Africa, they made up 10% of households in
Burkina Faso and 29% of those in Ghana.
If there is a conflict between the man and women,
the last word should belong to the woman. The
Paternal delinquency in child-support is a
man needs to respect the woman's decision even if
worldwide problem. For example, studies have
it is not the one he would make. The woman is the
found rates of delinquency by divorced fathers
one who bears the risks and responsibility of preg-
of:
nancy and giving birth to a child, and in most cases
42% in Chile (parents of children born to
adolescent mothers);
she will do most of the child rearing.
75% in Japan;
50% in Malaysia;
Should the man be entitled to require the woman
25% to 40% in western Europe and the
to have an abortion even if she does not want one?
United States,
Or require a woman to bear a child and give it up
Families in Focus: New Perspectives on Mothers,
to him?
Fathers, and Children (New York: Population Council,
1995), pp 14-18 (1-parent households) & pp. 57-58
If the woman is married to the man or is in a sta-
(paternal support).
ble, permanent relationship with him, then she has
a serious obligation to listen to and consider his
Children born to more than two-thirds of
views. She would owe him a full explanation of the
teenage mothers in the United States were
reasons for her decision about having or not having
fathered by men over 20 years of age.
an abortion. That decision, however, is ultimately
hers to make.
Men over 25 years of age are involved in more
than 400 teenage pregnancies every day in the
In the case of an unplanned pregnancy in a mar-
United States.
riage, the man may want to have a baby while the
Let's Get Serious About Ending Teen Childbearing,
woman may not. If he has proven himself a good
Opinion Pieces Series (New York: Planned Parenthood
father and partner in parenting, providing child
care as well as financial support, the woman has a
serious obligation to be sensitive to his wishes. He
also has an obligation to consider the woman's
desire not to have a child and not request that she
put his desires above her own. Good, unbiased
counseling can help.
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
11.27
Assertion: Abortion lets men off the hook.
FACTS: SEXUALITY EDUCATION
Response:
In the United States:
If a couple is not ready to have children right now,
One-third of 15-year-old girls say neither parent
why should either one be on the hook?
has talked with them about how pregnancy occurs.
Half say neither parent has discussed birth control
Men are already off the hook. They are biologically
or sexually transmitted diseases.
incapable of childbearing, and they generally do
not assume the same level of responsibility as
The average high school offers only 6.5 hours a
women for child rearing.
year of sex education, out of more than 1,000
hours of instruction. Fewer than 2 of those hours
The problem about men's responsibility in matters
focus on contraception and prevention of sexually
transmitted diseases.
of reproduction has nothing to do with abortion.
The problem is that there has been little effort by
One-third of states do not require or encourage
society to enforce a man's responsibility for the
schools to teach pregnancy prevention-six states
children he fathers. Many men take their families
actually prohibit teachers from talking at all about
seriously and are good fathers, but significant num-
contraceptive use by unmarried minors.
bers of men worldwide abandon their children.
"Let's Get Serious about Ending Teen Childbearing,"
Many men encourage women to have their chil-
series of advertisements, Planned Parenthood of New
dren, and then they disappear.
York City, Inc., 1995.
PARENTS AND TEENAGERS
them only if they conform to the parents' rules;
some parents have difficulty listening to and com-
Question: Shouldn't minors be required to have
municating with their children.
their parents' consent before having an abortion?
Sex education programs, parent and teen family
Response:
therapy, and counseling should be provided to help
teenagers and parents talk with each other. This
If you give parents that right, do they only have it
would help not only to resolve dilemmas caused
in one direction? Would you want parents to have
by an unintended pregnancy, but also to reduce
the right to force their child to have an abortion?
the incidence of unintended pregnancies
If your answer is no, then the purpose of your seek-
among teenagers.
ing such laws is not to enhance parental control
but to prevent abortion.
FURTHER READING
Ideally, parents should be involved in the decision
about their daughter's pregnancy, and should help,
Ronald Dworkin. Life's Dominion: An Argument about
support, and guide her. I would work toward that
Abortion, Euthanasia, and Individual Freedom. New
ideal, recognizing that in a few circumstances, this
York: Knopf, 1993.
is not feasible or appropriate.
Roger Rosenblatt. Life Itself: Abortion in the American
It is always best when young women have a relation-
Mind. New York: Random House, 1992.
ship in which they can talk with their parents and
receive guidance in making decisions. Some rela-
tionships between parents and children are trou-
bled, however, and not all parents have the welfare
of their children uppermost in their minds. Some
parents love their children but can understand
CATHOLICS FOR A FREE CHOICE
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indicated below.
RESOURCES ON VALUES
AND CULTURE
Divider Title:
VALUES AND CULTURE
Ending the Abortion War, A Modest Proposal
THE CHRISTIAN CENTURY
FEBRUARY 21, 1990
BY frances kissling
interpreted by those who favor and those who
oppose legal abortion as an open invitation to state
As we enter the 1990s with modest hopes for world
legislatures to enact restrictive legislation designed to
peace, a particularly bitter and seemingly intractable
test further and possibly overturn Roe.
domestic war continues unabated. The U.S. Supreme
Court decision in Webster v. Reproductive Health Services
Both sides responded aggressively and passionately.
has mobilized armies of supporters and opponents of
Faye Wattleton, president of the Planned Parenthood
legal abortion.
Federation of America, declared, "Make no mistake
about it. This is war." Kate Michelman, director of
Explicitly, the court let stand a provision of a
the National Abortion Rights Action League, told
Missouri law that required testing to determine fetal
elected officials, "Take our rights, lose your jobs."
viability in pregnancies of 20 weeks duration and
Randall Terry, leader of the controversial Operation
longer (it should be noted that no such tests exist).
Rescue, said: "We're calling on thousands of pro-life
The court further curtailed poor women's ability to
Americans to peacefully blockade these killing cen-
choose abortion by substantially expanding its prior
ters with their bodies to prevent children from dying
rulings on public funding. It ruled that states are free
and we will launch an equal force against state legis-
to prohibit abortions at any health-care facility that
latures to chip away at Roe." (By quoting Terry along-
receives any public funding. Even private doctors
side Wattleton and Michelman, I do not mean to
who perform abortions on private patients with pri-
imply any philosophical or strategic equivalence in
vate funds will be affected by the ruling if their
their viewpoints or actions. It is simply that these
admission privileges happen to be at a hospital that
were the voices most frequently heard and quoted in
receives public money or has contractual arrange-
the last half of 1989.)
ments with state or local governments.
By any reasonable measure, so far, my side, the side
In a move troubling to most religious groups, the
that favors legal abortion, is winning the war. On the
court also let stand the preamble to the Missouri law,
electoral front, not only have candidates like
which declared that life begins at conception, saying
Governor Douglas Wilder (Virginia) and Governor
that the preamble represented a permissible value
James Florio (New Jersey) made their pro-choice
judgment by the state that would have no effect on
positions central to a winning strategy, but politicians
the legality of abortion.
considered prolife are defecting to the pro-choice
camp daily.
Implicitly, the five-justice plurality opinion warned
that the court would no longer apply strict scrutiny
Perhaps more significant-and substantial-is that
to limitations on a woman's right to choose abortion.
pro-choicers have partially shifted the terms of the
No longer would legislatures or regulatory bodies
debate from the question of whose rights will prevail,
need to show a compelling state interest in order to
the woman's or the fetus's, to who will decide, women
intervene in women's decisions. The decision was
or the government. This is not to say that questions of
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
rights or of the moral value of fetal life are insignifi-
abortion to remain both an issue that is ideologically
cant in evaluating the act of abortion. However, to
shaped and a problem that is unsolved.
claim that the central conflict in the debate is between
women and fetuses incorrectly and unfortunately casts
One would hope, however, that this new moment in
a woman as the adversary of the fetus and in no way
the abortion debate could be seen not only as a time
acknowledges her role as moral agent. Moreover, in
of crisis by those of us who are pro-choice (and I
light of the growing attempt to subordinate individual
speak only to that group, having neither the right
rights to a somewhat undefined "community," even
nor the interest to suggest a course of action for the
opponents of legal abortion should exercise caution in
opposition) but as an opportunity to examine our
making rights arguments paramount. In framing the
own beliefs in light of the signs of the times and the
question "who decides?" NARAL has moved subtly
experience of 1-7 years of legal abortion. Perhaps it is
from the concept of "choice," a principle that has
time, as one good friend so aptly put it, for those of
come to be seen as related to the trivial or selfish, to
us who are pro-choice to "take the high dive"; that is,
the concept of "decision making," which implies
to resist the temptation to think and act in 30-second
greater seriousness and complexity.
sound bites and engage instead in serious moral dis-
course on abortion.
Webster's threat to legal abortion has also significantly
increased the number of organizations, generally lib-
Perhaps we need to listen to the wisdom of more than
eral to progressive, adding abortion to their portfolio
50 percent of our population. They hold in creative
of issues. The pro-choice coalition is bigger, stronger,
tension a basic sense of fair play in wanting women,
more cohesive and better financed than ever before.
with consultation, to make the decision about abor-
It is convinced that given enough time and money it
tion or childbirth and a concern for the value of fetal
has the capacity to build the political machine neces-
life and the quality of women's decisions. Only then
sary to win the war and preserve Roe.
will we be in a position to advocate public policy that
respects each individual woman and expresses our
Pro-life leaders, while stung by the losses of 1989, are
concern for human life and the community at large.
equally committed to the long war and will surely win
some victories in the next (or some subsequent)
Abortion is not fundamentally a political question; it
foray into the courts or state legislatures. The
deals with people's deepest, most unconscious feel-
Catholic bishops have re-entered the political arena
ings about life, the power of creation and the survival
with a bang, declaring abortion-not the degrada-
of our species. Those in the so-called "muddled mid-
tion of the planet, the economy or racism-their
dle" understand this better than those at either end
number one concern. Catholic legislators got a hint
of the public opinion spectrum. They understand
of the kind of political muscle the bishops are pre-
abortion-and reproduction-as both a private and a
pared to use when Bishop Leo T. Maher of San
social phenomenon. They wait for one side or the
Diego announced in the midst of a special election
other to answer such questions as: "How will we bring
for the California state senate that candidate Lucy
new life onto this planet?" "How will we treat the rest
Killea could no longer receive communion in the
of life?" These elements are not unconnected. Just as
Roman Catholic Church because of her pro-choice
we challenge pro-lifers to care about more than pre-
position. Catholic legislators in Montana, Rhode
natal life, so must we challenge ourselves to talk
Island, Washington, Connecticut and Minnesota have
about more than the life that is here. We must also
reported that their bishops have warned them that
talk with reverence of the life that is to come. Most
public pro-choice positions create "problems" for the
important, this conversation cannot be viewed as a
church. With 28 professional statewide lobbying
threat to the rights of women, but as an enhance-
offices from Hartford to Sacramento, the bishops
ment of the responsible exercise of those rights. We
have a political machine capable of seriously restrict-
must not let our own justifiable fear of the opposi-
ing Roe at the state level.
tion shape the dialogue.
How all this hardball political gamesmanship and
Concretely, we must stop criticizing moderate pro-
bellicosity will contribute to sound, stable public poli-
choice voices: public officials (like Governor Mario
cy on abortion remains to be seen. If the past 20
Cuomo) who speak of the "tragedy" of abortion;
years are any model for the next 20, we can expect
columnists (like Anna Quindlen of the New York
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
Times) who express concerns about late-term abor-
A theory of community that places unequal burdens
tions; and theologians (like Giles Milhaven of Brown
on women in welcoming and respecting new life is
University) who speak of women's sadness after abor-
inherently unjust and doomed to fail. That injustice
tion. All contribute a richness of spirit to the debate
is obvious in our society and while lip service is paid
that needs to be encouraged, not crushed.
to sharing the burden, there is little evidence that
the architects of communitarian models or their
Our own inability to acknowledge the tragedy of
admirers are moving toward a concrete embodiment
abortion makes us suspect. Our continuous talk
of equality and responsibility.
about wanted children does not inspire confidence
but fear. We live in a world where our value is
Individual rights cannot, however, be slavishly pur-
increasingly equated with wealth, brilliance or suc-
sued. Even the most fundamental rights are regulat-
cess. Many rightly perceive that they are powerless
ed under the Constitution. Many of us support even
and unwanted. For the powerless, the fetus is a ready
more regulation for any number of rights, such as
symbol of their own vulnerability-a symbol exploit-
the right to bear arms. Pro-choice advocates-not
ed by right-wing leaders.
just those whose goal is prohibition-need to explore
regulations that will enhance women's decision mak-
Acknowledging fetal life as valuable and as an impor-
ing in a manner that respects fetal life without mak-
tant factor in decision making about abortion need
ing protection of fetal life absolute. (At the same
not be linked to a specific religious doctrine. The
time, we must strongly reject policy measures whose
Christian respect for life has never required the
only purpose is to limit or prohibit access to legal
absolute protection of life. It does not require confer-
abortion.) We must see that such regulations, once
ring personhood or rights on the fetus, nor does it
enacted, are enforced scrupulously and noncoercive-
suggest limiting the legal rights of women to decide
ly and that penalties for deliberately misinforming,
whether to bring new life into the world or to have
coercing or unfairly influencing a woman's ability to
an abortion.
make good decisions are promulgated and used.
On the other hand, an enhanced sense of the value
Finally, all regulations need to be looked at
of fetal life should move us beyond the status quo on
individually and cumulatively to ensure that they do
abortion and beyond an absolutist interpretation of
not prevent the poor or people of color from exercis-
the fundamental rights articulated in Roe U. Wade. On
ing their right to act as decision makers. Walter
both principled and practical grounds, pro-choice
Dellinger, professor of law at Duke University,
advocates need to see Roe as a framework for good
pointed out recently in the University of Pennsylvania
policy on abortion, not as a fortress against policy.
Law Review:
By no means should the pro-choice movement aban-
A 48-hour waiting period, for example, may not
don, at this time, the rights framework implicit in
be an 'undue burden' for affluent professional
Roe. Given the unrelentingly punitive, hostile
women, and a hospitalization requirement may
approach to women in our society, we continue to
only serve to make her abortion more expensive.
need the strongest legal protection available to
But for an 18-year-old girl in the rural South,
enable our full and equal participation in society.
unmarried, pregnant, hoping to finish school
This includes legal control over fertility.
and build a decent life, who has little or no
access to transportation, a hospitalization
An equally compelling reason for maintaining a
requirement can mean an abortion that will cost
rights framework is the unprecedented assault on
nearly $1,000 and involve a trip of hundreds
individual rights mounted by the Reagan administra-
of miles; a waiting period can mean two long
tion. Individual rights for women are inseparable
trips and an overnight stay in a strange and
from individual rights for people of color. Efforts in
distant city. For such a woman, the burden
both progressive and conservative circles (from
would be absolute.
Stanley Hauerwas to George Will) to portray individ-
ual rights as a threat to the community must be resis-
While it is premature to move from a brief exposition
ted. Individual rights, once they include women and
of some of the principles needed to inform public
people of color, are a threat not to the whole com-
policy initiatives on abortion to a recommendation of
munity but to the community of white men.
specific measures, the state legislative season is upon
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
us. Many legislators and advocates will not stop to
Among the particularly thorny issues confronting leg-
reflect before running headlong to pass new laws.
islatures this year are requirements for parental con-
And it is important, as many rush to the "middle" on
sent for minors' abortions, prohibitions on gender
abortion, that those who seek to be consensus
selection and postviability abortions, and so-called
builders or compromisers be held to a high standard
informed consent statutes. Critical to the pro-choice
of specificity. What do we think policy on abortion
movement's ability to forge consensus on the general
should be? Are we really listening to the middle or
question of legal abortion will be its ability to
simply attempting to co-opt it?
respond rationally and concretely to these issues. Up
to now, a fundamental rights approach and our fear
Here, then, are some immediate guidelines and
of the "slippery slope" has led us to reject outright all
specific elements of a sound, stable public policy that
regulation in these areas. But a blanket No is simply
can be implemented now and contribute to a bal-
not a sufficient response to these complex questions.
anced, long-term approach to the issue.
In the case of parental consent requirements, we
First, abortion laws need to acknowledge women's
need to acknowledge young women's special need
right-and need-to make reproductive health deci-
for adult involvement. Indeed, we want to protect
sions free from coercion, as well as both women's
teens from either coercive abortion or coercive child-
and society's responsibility to create conditions for
bearing. Form letters mailed to parents do not ade-
women to bring life into the world.
quately or effectively discharge our obligation to
these women. Neither does the absence of policy.
Either in the body of the law or by reference to other
existing legislation, the community's reverence for
Provisions for nondirective, confidential counseling
life should be expressed in support of social and eco-
by health-care workers, ministers and other qualified
nomic programs for children and families. A good
professionals would enhance decision making, and a
model for this can be found in the legislative pro-
record of such counseling could be kept as part of
gram of the Children's Defense Fund.
the medical file. Statutes similar to that passed in
Maine, which demand involvement by a parent-
The balance between women's rights and reverence
or, when that is inappropriate, an adult family
for life is best expressed by making resources avail-
member, minister, teacher or counselor-should
able to assist women in good decision making and in
be applauded.
preventing pregnancy. We should advocate a series of
initiatives that signal government involvement as
While there is no evidence that some women seek
opposed to intervention. Among them: funding for
abortions solely for gender selection, pro-lifers have
voluntary nondirective, comprehensive and confiden-
seized on this possibility as a convenient and grue-
tial counseling services for women and their partners
some example of the extremes to which abortion lib-
who are contemplating abortion (no funds should be
erty will drive us. But in fact the devaluation of
made available to groups that favor one decision over
women in society is the cause of gender-selection
the other or that preclude any legal option from the
abortion. The few reports of abortion in which gen-
range of choices offered); funding for more meas-
der was a factor point to those communities, primari-
ures designed to prevent pregnancy, including con-
ly Asian and African, where male children are still
traceptive research and testing as well as contracep-
considered a necessity. Indeed, in Africa a woman is
tive education and services; and equitably distribut-
called infertile if she does not produce boys, while
ing funds for adoption, abortion, childbearing and
some Asian wives are abused and abandoned. As odi-
child rearing.
ous as I would find the practice of gender selection
even in these hard cases, I would be loathe to take
These funding proposals represent a major shift in
responsibility for any prohibition that could cost
policy and would be a significant compromise for
these women dearly.
both sides of the debate. Pro-choice advocates will
need to accept greater government involvement as
However, the notion that women would seek abor-
an expression of community consensus; in turn, the
tions in the mid to late second trimester because the
community, through the government, will need to
nursery is painted blue or hubby's family has had
back up its involvement with resources.
firstborn boys for generations is ludicrous. It really
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
deserves no response. It also deserves no defense. I
would seek no laws to prevent that which does not
happen, but I would not oppose such laws. This is an
area for self-regulation, and one hopes that responsi-
ble providers of abortion would decline their services
in such cases.
In a similar vein, I think the question of postviability
abortions is of little practical significance and of
enormous symbolic importance. In practice, it is
extremely difficult to find a physician who will per-
form such abortions unless there is a serious, physi-
cal, life-threatening condition for the woman or the
fetus is diagnosed with profound abnormalities.
There is no evidence that the right to such abortions
is necessary for women's well-being or full participa-
tion in society. These facts, combined with the grow-
ing sense that fetal life deserves increasing respect as
it develops should lead pro-choice advocates to
accept legislation limiting postviability abortions to
life-threatening or disabling cases.
Another frequently cited set of regulations on abor-
tions are those requiring "informed consent." Up to
now, the court has struck down such measures. In
the post-Webster climate they will once again be
raised. Without exception, all past informed consent
laws were drafted by opponents of legal abortion-
not to assist in good decision making but to prevent
abortion. The information mandated was often
biased, inaccurate and simplistic: "life begins at con-
ception," "the heart beats at eight weeks," "abortion
is dangerous and will make you sterile." Nondirective
counseling is far more appropriate and respectful of
women's capacity to make good decisions than exist-
ing informed consent approaches. Moreover, I can-
not stress too strongly my belief that if the govern-
ment is to be involved in the process of women's
decision making, those who are entrusted with
helping women need to be held to the highest
standard of care.
For those whose interest is in outlawing abortion, the
rather modest shift in both laws and values set forth
here offers little. In the short run, these policy meas-
ures will not reduce the current number of abor-
tions, which is troubling. It is important, however,
that we not reduce abortion policy and values to a
numbers game. The goal of caring people-eliminat-
ing all abortions-will require a radical transforma-
tion of society. We should focus our efforts on cor-
recting the disease, not the symptom.
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
Fatherhood Is Not About Rights
CONSCIENCE
JULY/AUGUST 1988
BY frances kissling
The extremity and harshness of such a position
exposes not only the men's rage but also their sense
Almost every "objective" article about abortion starts
of powerlessness in the face of either the desire to
with the by-now commonplace assertion that no area
father or the need to control the behavior of their
of public debate has aroused as much passion or has
sexual partners. One can certainly sympathize with
been as divisive as the question of abortion. Where
what is best in men's longing for fatherhood: the
passion is concerned, this is as it should be. For our
desire to be part of the task of continuing our
beliefs about human reproduction may say more
species, to celebrate life and the goodness of cre-
about our sense of self, of relationships, of communi-
ation, to be open to the unknown, to give of oneself
ty, and of the future, than any other beliefs we hold.
to another and to give that other to the world.
After all, where would we all be had not a woman
But one must reject-and reject strongly-the
with at least the biological, if not the relational sup-
attempt to do this under the guise of rights and
port and commitment of a man, taken the great leap
through legal coercion. Surprisingly, the courts and
of faith and chosen to bring us into the world? Is this
the media have treated the claim of fathers' rights as
not worthy of a bit of passion?
if it were a new phenomenon rather than the repack-
aging of an old and long discarded social and legal
But passion unexamined, uncontrolled and unful-
construct.
filled can turn to rage. The most recent manifesta-
tion of this rage can be seen in the spate of lawsuits
Throughout much of history, law has accepted and
brought by men who have impregnated, or claim to
reinforced the theory of "father right." In Augustus'
have impregnated, women who have chosen to have
Rome, the law acknowledged the patria potestas, the
abortions. Seven of these suits have surfaced since
power of the father over life and death of the mem-
March of this year.
bers of the household. Men's rights extended to con-
trol of their wives' behavior and property, including
These men are united in claiming the "right" to be
the right to use and dispose of it at will, as well as to
fathers. They further claim that this right outweighs
complete control over the children and childrearing
the woman's right to decide not to be pregnant or to
decisions. Women who defied their husbands were
bear a child. So strongly do these men believe in this
often threatened not just with divorce and destitu-
"right" that they are prepared to use the force of law
tion but also with the loss of their children.
to compel the women to carry the pregnancy to
term. Almost all seek custody of the child once born.
Remnants of father-right remain in many fundamen-
talist cultures. For example, in Islamic societies
women cannot even travel with their children with-
out the written permission of their husbands.
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
It is only recently that father-right has been replaced
by the concept of human rights. The men who go to
court today take advantage-consciously or uncon-
sciously-of the lack of full recognition that women's
rights are also human rights. They seek to return to
that time, simpler for them, when men were not only
the fathers of their children but of their wives as well.
We now understand, however, that neither women
nor children can be treated as commodities. It is that
principle that the law must affirm as a right. Even the
Vatican, not known for its staunch support of
women's rights, implicitly recognized this in its
Instruction on Respect for Human Life (March
1987) when it baldly asserted that there is no right
to children.
Most importantly, we need to understand that father-
hood is far more than a question of rights.
Fatherhood is about relationship and responsibility.
It's about human limitation and vulnerability. It's
about love and mystery. The last thing fatherhood is
about is rights.
Frances Kissling is the president of Catholics for a
Free Choice.
CATHOLICS FOR A FREE CHOICE
VALUES AND CULTURE
Second in a series of SIX
Let's Get Serious About
Ending Teen Childbearing
Teach Girls to Take Charge of Their Futures
G
irls in America are facing
Services are Essential
tremendous pressure to
Girls cannot protect themselves
please everyone but them-
from premature parenthood or
selves: pressure from peers and the
disease without full reproductive
media to be sexually active too
health care. Politicians are blaming
soon: pressure from boys and older
girls for having children while
men into having sex against their
curtailing girls' options:
will; pressure from parents to
Federal family planning programs
abstain; and pressure from politi-
were cut 66% from 1980 to 1990.
cians who want to reform welfare
Politicians are making it partic-
on the backs of teen mothers. With
ularly hard for already pregnant
so many conflicting messages,
teens, forcing girls into a future
but so few real facts, girls find it
they may not want.
difficult to take charge of their
83% of all U.S. counties have no
lives. It's no wonder half a million
abortion services at all.
girls a year have children while still
Pressures on girls will mount
children themselves.
unless we quickly face up to the
Girls need our help, not more
I
realities of their lives and give them
got real brave and told him.
harassment about what they should
consistent and continuous support
or shouldn't do. If we want to end
it's my future. He laughed. But
The most successful programs pro-
I meant it.
teen childbearing in America, we
viding education and services have
must replace the pressures on girls
community involvement from par-
with patience and guidance and
say they need more accurate information, the
ents, schools, religious institutions,
give them the clear information and
facts show that:
community leaders, and the media.
concrete services they can use to
One third of 15-year-old girls say neither
Girls need and deserve the
make their own decisions.
parent has talked with them about how
information to make up their own
Education is Key
pregnancy occurs; half say a parent has never
minds and the services necessary to
The first step is comprehensive sex
discussed birth control or STDs.
exercise their choices. Ending teen
education on how to resist sexual
The average high school offers only 6.5
childbearing begins with teaching
pressures and prevent pregnancy
hours a year on sex education, out of over
girls that they, and they alone, are
and disease. While 90% of parents
1000 hours of instruction. Fewer than 2
in charge of their futures.
say they want this for their children
of these hours focus on contraception and
and almost half of 15-19 year olds
prevention of STDs.
Planned Parenthood believes in the three R's...
Planned
Respect for young people struggling with decisions about sexual relations,
Parenthood
and respect for reproductive choice.
of New York
Responsibility of adults to teach young people to delay childbirth until
City, Inc.
they're ready and the responsibility of young people towards each other.
26 Bleecker Street
Reproductive Rights for all people, with universal access to reproductive
New York, NY 10012
health care information and services, including contraception and safe abortion.
Telephone: 212. 274.7200
Prevention. Not Punishment
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
Digital Records Marker
This is not a presidential record. This is used as an administrative
marker by the William J. Clinton Presidential Library Staff.
This marker identifies the place of a tabbed divider. Given our
digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
CATHOLICISM
Divider Title:
CATHOLICISM
p.a8
CATHOLICISM
I
you are Catholic, or are talking about Catholics
Response:
who support legal abortion, or are debating a
Catholic whose opposition to abortion is based
Why do you want to make the church smaller?
largely on the church's position, there is a certain
Why can't you accept diversity?
line of argumentation that is helpful, and we offer
some guidelines here. This is an area where the
The fact that I don't agree with the pope doesn't
speaker who is not well versed in theology-and not
nullify my Catholicism. It's my church too. I was
many of us are-can easily get cornered and not
baptized a Catholic, raised a Catholic, remain a
know how to get out. This section, of course, will not
Catholic, and will continue to be Catholic unless I
make you an expert, and it's wise to remember not to
decide to join another faith.
go into territory you are not sure of.
The fact is, you might wish that those of us who dis-
In addition, it is important to keep in mind that
agree with current teachings would leave the
there is a place in public discourse for religion and
church, because sometimes it's uncomfortable to
religious views. And just as we want our adversaries
live with disagreement. But the church is like a
family. I have disagreements with my brothers and
sisters, and at times we argue among ourselves, but
There is a place in public discourse
we are still family. In families as in the church, we
for religion and religious views.
don't all have to have the same opinions on every-
thing-let's not confuse unity with uniformity. As
to do, we deal with those who disagree with us on the
merits of their arguments. We counter religious
If all catholics who disagreed
adversaries and religious viewpoints not with defer-
with church positions on
ence, but with respect.
moral matters were to leave,
the resulting church would
Question: How can you oppose church teachings
be very small.
and still call yourself a Catholic? If you're not going
to follow church teachings, why don't you just admit
you're not Catholic and leave the church?
one theologian has said, Catholicism is character-
ized by unity in diversity. In fact, if all Catholics
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
FACTS: CATHOLIC TEACHINGS AND CATHOLICS' BELIEFS
Even among US Catholics who attend church each
78% of Catholics in Ireland say they follow their
week. most reject the bishops' position that abor-
own consciences in making moral decisions.
tion should be illegal in all circumstances:
MRBI survey for the Irish Times, Dec. 5-6, 1996, of
31% say it should be legal either in "many" or
1,000 people, margin of error ±3%.
in "all" cases;
45% say it should be legal in rare circum-
Catholic women around the world have used meth-
stances; and
ods of contraception that are forbidden by current
only 22% say it should be illegal in all circum-
teaching. For example:
stances.
64% of Catholic women in Botswana (1988
Gallup Survey for Catholics Speak Out: 802 Catholics,
sampling):
May 1992, margin of error ±4%.
25% in Burkina Faso (1992-93):
22% in Cameroon (1991);
Lay Catholic support for a range of church teach-
31% in Ghana (1993):
ings is weak in the United States. A 1993 study
41% in Liberia (1986);
proves this even among the most committed
35% in Namibia (1992);
Catholics. defined in the study as those who attend
11% in Nigeria (1990):
church at least once a week, see the church as one
18% in Togo (1988);
of the most important influences in their lives, and
24% in Zambia (1992);
say they will never leave it. These committed
11% in Paraguay (1990); and
Catholics were asked whether moral authority on
64% in Trinidad and Tobago (1987).
various questions rests with church leaders alone,
with individuals acting on their consciences, or
For Catholic women who were or ever had been
with church leaders and individuals together:
married, the figures were:
on contraception, only 23% said church lead-
61% in Indonesia (1994);
ers alone;
28% in the Philippines (1993); and
on divorce and remarriage, only 35% said
49% in Sri Lanka (1987).
church leaders alone; and
Demographic and Health Surveys, an ongoing,
on abortion, only 35% said church leaders
multinational comparative project funded by the US
alone.
government, conducted by Macro International,
Calverton, MD.
Catholics who were less committed to the church
voiced even less support for leaving moral authori-
ty to church leaders alone.
William V. D'Antonio et al., Laity, American and
Catholic (Kansas City, MO: Sheed & Ward, 1996),
Chapter 8.
who disagreed with church positions on moral mat-
issues like contraception and abortion. And the
ters were to leave, the resulting church would be
church does change. Church teaching did not
very small.
always condemn slavery, for example, as it does
today. In the 1960s, the pope convened a commis-
It is not up to anyone else to determine where I
sion to review the teaching on contraception, given
stand in regard to my faith-that's between me
new knowledge on that subject. Unfortunately, the
and God.
teaching was not changed. But the very fact that a
commission was created and a discussion took place
It is quite possible to disagree with the church and
demonstrates that change is possible.
remain within it. There is a long tradition of dis-
sent in the church, and many Catholics-including
Assertion: You are anti-Catholic. You want to
theologians, nuns, priests, and a large number of
destroy the church.
lay persons-disagree with church positions on a
range of topics, including reproductive health
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
11.30
Response:
tions are open to appraisal and reaction-even, of
course, disagreement.
No, I want to change the church. I care enough
about the church to remain in it and try to change
question: The church teaches that abortion is
it. I am part of the church and it is part of me.
murder, SO how can you say it should be legal?
Criticizing the church for its positions is not anti-
Response:
Catholicism, which is a form of bigotry that has no
place in respectable debate. However, when the
"Murder" is a loaded word, and frankly it is not the
church works in the public policy arena, which it
right word in relation to abortion. The term mur-
does and has every right to do, its positions should
der in both church and society is used to describe
be subject to the same scrutiny and analysis as every
the unjustified taking of the life of a person. Even
other position. And when anyone, even a bishop
in Catholic theology, the word murder is not used
or the pope, makes a public statement, his posi-
in connection to abortion. The church says that it
FACTS: CATHOLIC TEACHING ON ABORTION
Catholic teaching says that "direct abortion," even
sexuality-bringing a couple together-it still insists
to save the life of the pregnant woman, is always a
that the couple must always be open to procreation.
grave evil. "Indirect abortion" is permitted. This
Thus both contraception and abortion are forbid-
very narrow exception permits abortions that are
den.
an unintended result of curing a condition which,
For more information see Vatican Congregation for the
untreated. would kill the woman. For example, if a
Doctnne of the Faith, Declaration on Procured Abortion,
pregnant woman has uterine cancer and removing
1974, footnote 19; Pope Paul VI. Humanae Vitae/On the
the uterus would save her life, the procedure
Regulation of Birth (encyclical), July 25, 1968; Daniel
would be permitted even though it would end the
Callahan, Abortion: Law, Choice, and Morality (New
pregnancy. On the other hand. if the pregnant
York: Macmillan Publishing, 1970), pp. 410-16; John T.
woman has a heart condition that would be fatal if
Noonan, Jr., Contraception: A History of Its Treatment by
she were to carry the pregnancy to term, having an
the Catholic Theologians and Canonists, enlarged ed.
abortion to save her life would be forbidden.
(Cambridge, MA: Harvard Univ. Press, 1986).
For more information see Daniel Callahan, Abortion: Law,
Choice, and Morality (New York: Macmillan Publishing,
Antiabortion rhetoric often is intentionally mislead-
1970), pp. 422-26; John T. Noonan, Jr., "An Almost
ing shorthand for teaching that is much more
Absolute Value in History," in John T. Noonan, Jr., ed.,
nuanced than some Catholic leaders let on. Only
The Morality of Abortion: Legal and Historical
when pressed do some church officials acknowledge
Perspectives (Cambridge, MA: Harvard University Press,
any complexity. In the United States, for example,
1970), pp. 46-50.
two archbishops testified before Congress in 1981 in
favor of a proposed Human Life Amendment to the
There is no Catholic teaching on when the fetus
Constitution. Again and again, Senator Patrick
attains personhood, that is, becomes a human per-
Leahy asked them whether church law equates abor-
son with a soul. In its 1974 "Declaration on
tion with murder-as antiabortion rhetoric some-
Procured Abortion." the Vatican noted that there is
times does. Each time. the prelates dodged the
no definitive Catholic position on "when the spiritu-
question. Leahy persisted. Finally, Archbishop
al soul is infused" into a developing embryo or
John Roach suggested it would be inappropriate for
fews: "There is not a unanimous tradition on this
church leaders to say whether abortion is murder:
point and authors are as yet in disagreement," the
"I think that our function is to continue to speak in
Vatican wrote. In the early church, theologians said
terms of the taking of human life. It seems to me
the soul was infused at 40 days for boys and 80 days
that it is someone else's-either the courts' or the
for girls. Abortion of a fetus that was not yet
Congress's-function to define or to say what the
ensouled was prohibited, but this prohibition
taking of human life is as it applies to law."
stemmed from the church's teaching on sexuality:
For more information see Catholics for a Free Choice,
sex was permitted only between married partners,
Rhetoric of Violence (Washington: CFFC, 1995); hearing
and its purpose was procreation. Although the
before the subcommittee on the Constitution, US
church today recognizes an additional function of
Senate Judiciary Committee, Nov. 5, 1991 (US Senate
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
is not able to define when a fetus becomes a per-
each other's faith, religious devotion, or Catholicity.
son. And in church teachings there are exceptions
It is extremely disrespectful for you to suggest that I
to the principle of not killing that allow the taking
might not be Catholic, even if you think that I am a
of life in certain circumstances. For example, there
bad Catholic.
are circumstances under which the use of military
force is moral.
FACTS: CATHOLIC MASS
Within the disciplines of religion, science, and
medicine, there are diverse opinions about when
ATTENDANCE
the fetus actually becomes a human person equal
in value to, and with the same claims as, born per-
In the United States in 1963, 71% of Catholics sur-
sons. The Catholic position is that abortion is
veyed attended Mass at least weekly. In 1972, the
wrong, but other faith groups have different posi-
figure had dropped to 55%. In 1990, to 41%.
tions. Even if you are convinced that abortion
Church attendance among the young has been
takes the life of a person, you have a responsibility
dropping much faster.
to respect the views of other religions.
Pierre Hegy, "'The End of American Catholicism?'-
Another Look," Amenca, May 1, 1993 (citing the
Using inflammatory language does not serve any-
General Social Surveys of the University of Chicago).
one well. It is extremely disrespectful of women
who choose abortion to call them murderers-even
In Chile, only 10% of Catholics attend Mass on a
implicitly. And it might be dangerous. If an unsta-
regular basis.
ble person hears a church official calling abortion
"Una Voz Que Pierde La Nacion, April 10, 1994
murder or even equating abortion with the
(on studies cited by Chile's bishops).
Holocaust, he or she might feel justified in using
In Brazil, while 79% of those polled in 1989 were
violence to try to prevent abortions from happen-
educated in the Catholic religion or belonged to
ing. This kind of violence unfortunately has
Catholic families, only 59% professed Catholicism,
already occurred in the United States many times—
and only 32% had attended a Catholic rite within
clinics have been burned and vandalized, and doc-
the previous month. The corresponding figures
tors and others have been shot and killed.
were lower for younger Catholics.
Communicado Mensal (bulletin of the Brazilian
Assertion: Catholics who practice their faith
bishops), April 30, 1989 (citing Gallup data).
agree with the institution's positions. Practicing
Catholics don't pick and choose which teachings they
In France, only 13% of those baptized Catholic
want to adhere to.
regularly attend Mass. according to the French
bishops.
William Kole, "French Greet Pope with Apathy,"
Response:
Associated Press, Sept. 4, 1996.
In fact, many church-going Catholics do just that.
In Germany, less than 20% of Catholics go to
They use the conscience which God gave them and
church regularly.
which the church says they must follow. Many do
Kevin Liffey, "German Catholics Launch Petition on
not agree with every moral teaching of the church.
Reform," Reuters, Sept. 15, 1995.
This may be a question of the chicken and the egg:
In Ireland, just 61% of Catholic teenagers surveyed
which came first, Catholics' view that abortion can
attend Mass weekly. In some urban areas, weekly
be moral or their low attendance at church? The
attendance has dropped to 10%
Patsy McGarry, "Survey finds 61% Insh Times, April
hierarchy's positions on reproductive issues could
19, 1997 (citing survey by the Redemptonst publica-
be one of the central reasons that many people feel
tion Reality).
alienated from the church and so don't go to Mass
every Sunday.
90% of Poles say they are Catholic, but only 50%
of Poles attend Mass, according to church figures.
The question is, what defines a Catholic? The
Monika Scislowska, "Church Adjusts to Polish
sacraments are part of a Catholic's life, but there is
Government," Associated Press, Oct. 29 1996.
much more, some of which is subjective, spiritual,
and immeasurable. In the end, we cannot judge
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
question: How often do you go to church?
If you don't attend church regularly you are not
FACTS: EXCOMMUNICATION
a Catholic.
Most canon law experts agree that excommunication
as a penalty for those disagreeing with the church's
Response:
moral or policy positions on'abortion is unlikely and
probably would be unlawful.
Rather than getting personal. I prefer that we con-
centrate on the issues-not on me and not on you.
Canon law does say that a person who procures an
I am, however, a Catholic in good standing, and my
abortion incurs a latae sententiae (automatic)
views and behavior are well within mainstream
excommunication. It is important to note, though,
thought within the church. I'd be happy to share
that the law provides a significant number of possi-
some information about Catholic church atten-
ble excusing causes. Excepted are women under
dance. A 1993 US study showed that even among
seventeen, those ignorant of the penalty, those
under duress, those who are in fear, "even only rel-
the most committed Catholics-those who attend
ative," those acting in self-defense, and those "who
church at least once a week, for whom the church
acted without full imputability."
is one of the most important influences in their
Code of Canon Law, Canons 1323-1324; Father James
lives, and who say they will never leave the
Coriden, The Jurist, 1986, p.655.
church-barely one in three say church leaders
alone have the moral authority to judge the
morality of abortion.
I suppose you want to know about my church atten-
Believing that abortion
dance because you presume the frequency is corre-
should be legal or that
lated with the level of my faith or my commitment.
it can be moral is not an
But if I answered "every day," would that make my
excommunicable offense.
views more or less worthy? What if I answered
"never" ())]' "seldom?" Going 10 church more often
does nor make me more Catholic, nor does it make
Assertion: Anyone who has an abortion automat-
my views more valid. It should not be surprising
that Catholics who disagree with church leaders'
ically excommunicates herself.
views on sexual and reproductive matters would be
less likely to attend Mass frequently. The pope has
Response:
made these issues central to Catholicism today, and
those of us who have different views are not made
To be excommunicated automatically, one has to
believe in her heart of hearts that she has sinned.
10 feel welcome, even at Mass.
If she has examined her conscience and believes
Assertion: You should be excommunicated.
that she has done the right thing in her case, she
has not sinned and SO is not excommunicated.
Response:
Assertion: The church is not a democracy.
I always wonder why some people think excommu-
nication is the way to deal with difference. It is bet-
Response:
ter for the church to be inclusive than to try to
stamp out all disagreement. It tried to rid itself of
Jesus was profoundly democratic. He was open and
diverse opinions once in its history-remember
encouraging to all people, even those whom society
the Inquisition?
had rejected.
Believing that abortion should be legal or that it
I have to wonder why you state that so proudly. I
think the church would benefit from a more demo-
can be moral is not an excommunicable offense.
Excommunication is a drastic penalty that the
cratic approach which would include listening to its
church wisely uses only rarely. No church official
members as it shapes policies and positions, instead
has ever contacted me and threatened or even
of making every decision in the confines of the
mentioned excommunication.
Vatican-with its overwhelmingly male, celibate citi-
CATHOLICS FOR A FREE CHOICE
zenry. The church is, after all, not only the pope
and the bishops but also theologians, nuns, priests,
and one billion lay persons.
Of course the church should not change teachings
solely to conform to public opinion; no one is sug-
gesting that. In the area of sexuality and reproduc-
tion, however, the church's inflexibility has made it
irrelevant to many people, who now look elsewhere
for moral guidance. Tragically, the church has lost
its moral authority on these issues. No one can
find credible and worthy an authority which insists
that, for instance, the use of condoms is always
immoral, even for a married couple in which one
partner has HIV or AIDS. Or that direct abortion
in every single situation is always wrong.
If the church is not a democracy, what is it-a cor-
poration that can fire people for insubordination?
FURTHER READING
Daniel Callahan. Abortion: Law, Choice, and Morality.
New York: Macmillan Publishing, 1970.
Patricia Beattie Jung and Thomas A. Shannon, edi-
tors. Abortion and Catholicism: The American Debate.
New York: Crossroad, 1988.
Clinton Presidential Records
Digital Records Marker
This is not a presidential record. This is used as an administrative
marker by the William J. Clinton Presidential Library Staff.
This marker identifies the place of a tabbed divider. Given our
digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
RESOURCES ON CATHOLICISM
Divider Title:
CATHOLICISM
Opposition To Legal Abortion: Challenges and Questions
PLANNED PARENTHOOD
CHALLENGES 1993/1
BY frances kissling
1. INSTINCTIVE RESPECT FOR
UNBORN LIFE
The debate between those who favour legal abortion
and those who are opposed to it has become
The first and foundational claim of Catholic bishops
extremely polarized. A dialogue between the two
and some lay people opposed to legal abortion is that
positions has become almost impossible. Yet this dia-
their position is not based in Catholic teaching,
logue is badly needed, because women with unwant-
rather it is the expression of a universal moral senti-
ed pregnancies are torn between these opposing
ment in favour of life. All right thinking people, they
views and left in despair. What are the main argu-
say, instinctively know that abortion is the unjustifi-
ments against a free choice for women, particularly
able destruction of human life.
as these are voiced by the Roman Catholic Church?
And what counter arguments can be advanced
This argument could be said to ignore. if not disre-
against them?
spect. the religious and ethical values of other faith
groups. Most of the world's religions-the various
The majority of people-from Poland to Mexico to
Protestant denominations, Islam. Hinduism and
the Philippines-are of two minds about abortion.
Buddhism-believe that abortion, while a serious
They are often both pro-choice and pro-life; they
moral issue, is permitted under certain circumstances
believe abortion should be legal. but they are con-
and should be legally available. Are Catholic leaders
cerned that it may not be moral. They want il to be
saying that these religions and their leaders are out
the last. not the first. resort.
of touch with universal moral values? Catholic writ-
ings in opposition to abortion are strangely silent on
If those of us who are in favour of legal abortion are
how WC can legally mediate the differences in reli-
to be successful in winning the support of this vast
gious views on abortion; on the kind of laws that
middle ground we must begin to take seriously, and
would respect both the views of those opposed to and
respond intelligently to, the arguments made by
those in favour of legal abortion.
those who are opposed to abortion.
They also ignore the views of Catholic people them-
The most long-standing, vocal and active opponent
selves. Polls taken in Poland, Italy, the United States
of legal abortion is the Roman Catholic Church.
and Mexico all show that the majority of Catholics
While some fundamentalist Protestant groups and
believe that abortion should be legal and that one
elements within the Islamic community have joined
can be a good Catholic and disagree with the hierar-
in opposition to legal abortion, the Catholic hierar-
chy of the Church on this issue. These views are held
chy's opposition is the best known and most fre-
by Catholics in spite of the frequent and vehement
quently cited. Church leaders raise serious issues that
expression of anti-abortion sentiments by Church
deserve respectful and serious response.
leaders. Are they claiming that the majority of the
Catholic people are out of touch with universal
moral truths and values?
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
2. ABORTION IS MURDER
national integrity and to preserve values greater than
life itself (such as religious and political freedom).
A second set of claims by Church leaders focuses on
Church teaching acknowledges that men (sic) of
the status of the fetus. The language used in popular
goodwill may disagree on when and whether a war is
discourse about abortion would lead people to
justified. Yet women of goodwill are not given any
believe that the Catholic Church teaches that the
guidelines. All abortions, even those to protect our
fetus is a person from the moment of conception
lives, to preserve the well-being of our existing chil-
and that abortion constitutes the murder of a
dren or to enable us to contribute to the well-being
human being.
of our community and planet, are forbidden.
In fact, this is not the teaching of the Church.
Lack of confidence in women
Catholic theology, like science, law and philosophy,
Parents are accorded more moral latitude in making
has been unable to determine when the fetus
decisions about their children's lives than are preg-
becomes a person. As recently as 1974, the Vatican
nant women. For example, there is no moral obliga-
Congregation for the Doctrine of the Faith issued a
tion on mothers ()|' fathers to donate an organ to
definitive paper on abortion. While it condemned all
their own child, even if that organ is required to save
abortions as immoral, it admitted that Church teach-
the life of the child. Parents are free to weigh the
ing is neither definitive nor unchanging on this sub-
medical risk to their own life and the risks to their
ject. Theologians have disagreed from the beginning
ability to care for the family.
of Church history up to our time on when in preg-
nancy the fetus becomes a person. While the Church
As one looks closely at these and other contradic-
has favoured different opinions on this subject at dif-
tions in Roman Catholic teaching and policy on life
ferent times in history, none has ever become a doc-
issues that affect men as opposed to those that affect
trine of the Church.
women, it becomes increasingly obvious that a lack of
confidence in women as moral actors and dated
Church practice has historically treated the fetus as
views of women's nature and role are more responsi-
less than a person. Catholic nurses and doctors were
ble for Church opposition to legal abortion than is
until recently forbidden to baptize miscarried ())'
any concern for protecting fetal life.
aborted products of conception unless in advanced
stages of pregnancy. There were no funerals for mis-
Male irresponsibility
carried fetuses or for stillborns. While these were
Given this knowledge, it is surprising that the latest
considered tragic losses, they were not considered
addition to the anti-abortion rhetoric is a philosophy
persons in Church practice.
called 'pro-life feminism'. While this small movement
was established in the United States, its positions are
articulated by men as well as women in many coun-
3. DO NOT TAKE A MORAL RISK
tries of the world. Advocates of pro-life feminism
claim that legal abortion "lets men-and society-off
What the Church actually teaches is that since we do
the hook". Women, they believe, are encouraged to
not know when the fetus becomes a person we dare
have abortion so that men can avoid their responsi-
not take the risk that it might be a person.
bility to support their children and society can avoid
Therefore, we must treat its potential for personhood
its financial responsibility to women and children.
as equal to the pregnant woman's actual personhood.
While there is no doubt that governments need to do
Women have responded to this position with pain. lt
much more to care for women and children, there is
says that they are of no more value than the early
no evidence that countries where abortion is illegal
embryo. At the theological level this view is also prob-
have taken any greater responsibility for women and
lematic. Historically, the Church has held that where
children than those where abortion is legal.
it is unable to speak definitively. the right to decide is
Examples of the opposite abound. In Poland, where
reserved to the conscience of the individual. For
abortion has just been made illegal, there have been
example, the Church does not absolutely forbid the
dramatic cuts in health care and child care. Cuba,
taking of life in war. Guidelines include the taking of
the only Latin American country where abortion has
life in self-defence, to protect one's borders and
been legal, has enjoyed one of the most extensive
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
programmes of government support for women, chil-
dren and families. The Scandinavian countries are
another example of a high commitment to women's
and children's well-being coupled with readily avail-
able and legal abortion services.
Feminists for Life also claim that abortion is a violent
solution to the problem of an unwanted pregnancy.
Yet women face violence in SO many areas of their
lives. Is it not violent when a woman is forced to give
up a child in adoption merely because she cannot
afford to care adequately for it? Is it not violent when
women are forced 10 continue pregnancies that are
the result of rape as currently in Bosnia?
create better conditions for repro-
ductive choice
There are no easy answers 10 the many questions and
dilemmas associated with both childbearing and with
abortion. When each side in the debate finishes mak-
ing its case, ordinary men and women are still left
with the practical task of deciding what is the right
decision in their case. Perhaps the best we can do is
to respect the right of these individuals to weigh the
many competing claims and values that are at stake
in each pregnancy, while we work to create the social
and economic conditions that make reproductive
choice meaningful and safe.
Frances Kissling is President of Catholics for " Free Choice.
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
CATHOLIC VOICES
AT ONE WITH THE
CAIRO CONSENSUS
Abortion and Catholic Thought Through History
Most people believe that the Catholic church's
on abortion within the Catholic church in a historical
position on abortion has remained unchanged for
perspective and show the importance of continued
2000 years. Not true. Church teaching on abortion
debate and open hearts and minds.
has varied continually over the course of its history.
There has been no unanimous opinion on abortion at
THE FIRST SIX CHRISTIAN CENTURIES:
any one time. While there has been constant and
BEFORE 600 AD
general agreement that abortion is almost always evil
and sinful, the church has had difficulty in defining
Early Christianity:
the nature of that evil. Church hierarchy has
Moving Away from Paganism
consistently opposed abortion as evidence of sexual
Pagan religions had a calm acceptance of
sin, but they have not always seen early abortion as
contraception and abortion, including the use of
an act of homicide. Though not commonly known,
barrier methods, coitus interruptus, and various
the "right to life" argument is a relatively recent
medicines that prevented conception or caused
development in church teachings. The debate
abortion.
continues today.
Early Christian leaders, to distinguish
Also contrary to popular belief, the prohibition
Christianity from Pagan beliefs, developed ideas
of abortion is not governed by claims of papal
about contraception and abortion, marriage for
infallibility. This fact leaves much more room for
procreation and the unity of body and soul. They
discussion on abortion than is usually thought, with
taught that even sex for reproduction was bad and
opinion among theologians and the laity differing
sex for pleasure was heinous. Chastity became a
widely. In any case, Catholics may follow their own
virtue in its own right.
conscience on moral matters even when it is in
conflict with hierarchical views. The current pope's
100 AD: The Debate Begins
attempt to make his position on abortion the
One of the earliest church documents, the Didache,
defining one at the ICPD in Cairo is only one stop
condemns abortion, but asks two key questions: 1) Is
on a long journey of shifting majority and minority
abortion being used to conceal the sins of
views within the Catholic church.
fornication and adultery? and 2) Does the fetus have
a rational soul from the moment of conception or
In 400 AD, St. Augustine expressed the
does it become an "ensouled human" at a later
mainstream view that early abortion required
point? This idea of "hominization"- the point at
penance only for the sexual aspect of the sin. Eight
which a developing embryo becomes a human being
hundred years later, St. Thomas Aquinas agreed,
- would become one of the cornerstones of the
saying abortion was not homicide unless the fetus
debate about abortion and remains unsolved even
was "ensouled," which he was sure took place well
today.
after conception. Church teaching that abortion is a
serious sin and grounds for excommunication only
Early 400s: St. Augustine
became established 150 years ago.
Says Abortion is Not Homicide
St. Augustine (354-430) condemns abortion because
The following brief chronology cannot do full
it breaks the connection between the conjugal act
justice to the twists and turns of theological thinking
and procreation. However, in the Enchiridion he says,
over the centuries. However, it can put the debate
"But who is not rather disposed to think that
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
2
unformed fetuses perish like seeds which have not
While St. Thomas Aquinas opposed abortion as
fructified," clearly seeing actual human life beginning
a form of contraception and a sin against marriage,
at some point after the fetus has begun to grow. He
he maintained that abortion was not a sin of
held that abortion was not an act of homicide. Most
homicide unless the fetus is ensouled, and thus, a
theologians of his era agreed with him.¹
human being.⁵
The general legislative agreement at this time
PRE-MODERN PERIOD: 1500-1750
said abortion was a sin requiring penance if it was
intended to conceal fornication and adultery.
1588: Making the Penalty for Abortion
Excommunication
THE MIDDLE PERIOD: 600-1500
Concerned about prostitution in Rome, Pope
Sixtus V issued the bull Effraenation (Without
ca. 675: Illicit Intercourse is the Greater Sin
Restraint) and applied to contraception and abortion,
The Irish Canons place the penance for "destruction
at any stage of pregnancy, the penalties designated
of the embryo of a child in the mother's womb [at]
for a homicide. The prescribed penance was now
three and one half years" while the "penance of one
excommunication. There were no exceptions for
who has intercourse with a woman, seven years on
therapeutic abortion.⁶
bread and water."2
1591: Quickly Relaxing the Rules
ca. 8th Century: Recognizing
Only three years after Pope Sixtus V issued his
Women's Circumstances
Effraenatum, he died and Gregory XIV succeeded
In the Penitential Ascribed by Albers to Bede, the ideal of
him. Gregory felt Sixtus's stand was too harsh and in
delayed hominization is again supported, as well as
conflict with penitential practices and theological
acknowledgment of women's circumstances: "A
views on ensoulment. He issued Sedes apostolica
mother who kills her child before the fortieth day
recommending that, "where no homicide or no
shall do penance for one year. If it is after the child
animated fetus is involved, not to punish more
has become alive, [she shall do penance] as a
strictly than the sacred canons or civil legislation
murderess. But it makes a great difference whether a
does." This papal pronouncement lasted until 1869.7
poor woman does it on account of the difficulty of
supporting [the child] or a harlot for the sake of
1679: Denying Abortion to Pregnant Girls
concealing her wickedness."³
Facing Murder by Their Families
Abortion had consistently been considered wrong if
1140: Gratian Code Holds Abortion Not
used to conceal sexual sins. Pope Innocent XI
Homicide when Fetus Unformed
attempted to define the "outer limits of permissible
In 1140, Gratian compiled the first collection of
teaching" when he rejected the idea that abortion is
canon law- the Gratian code- that was accepted as
permissible even in situations in which the parents of
authoritative within the church. In the canon
a girl would murder her for becoming pregnant. The
Aliquando, Gratian concluded that, "abortion was
church was still teaching delayed hominization, but
homicide only when the fetus was formed."⁴ If the
said hominization occurred some time before the
fetus was not yet a formed human being, abortion
moment of birth.
was not homicide.
THE MODERN ERA: 1750-PRESENT
1312: Council of Vienne Confirms Aquinas On
"Delayed Hominization"
1869: Requiring Excommunication for
The position of this council, still very influential in
All Abortions
Catholic hierarchical teaching, confirmed the
Pope Pius IX's Apostolicae sedis completely ignores
conception of man put forth by St. Thomas
the question of hominization and requires
Aquinas. He said that the fetus is first endowed with
excommunication for abortion at any stage of
a vegetative soul, then an animal soul, and then
pregnancy.⁸ He said all abortion was homicide. His
when the body is developed, a rational soul. This
statement was the first implicit endorsement of
theory of "delayed hominization" is the most
immediate hominization by the church.
consistent thread throughout church history on
abortion.
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
3
1917: Excommunicating Doctors and Nurses
NOTES
Performing Abortions
1.
St. Augustine, De ruptiis et concupiscentia, 15. 17.
In the Code of Canon Law, the first new edition of
(CSEL 42.229-230).
canon law since Gratian's in 1140, excommunication
2.
John T. McNeill and Helena M. Garner, Medical
was required for both the woman and any others,
Handbooks of Penance (New York: Octagon books, 1974),
pp. 119-120.
such as doctors and nurses, who take part in an
3.
McNeil and Garner, Medieval Handbooks of Penance, P. 225.
abortion.⁹
4.
John Noonan, ed., The Morality of Abortion: Legal and
Historical Perspectives, (Cambridge, Mass.: Harvard
1930: Condemning
University Press, 1970), P. 20.
5.
Joseph F. Donceel, S.J. "Immediate Animation and
Therapeutic Abortions
Delayed Hominization," Theological Studies, Vols. 1 and 2,
Pope Pius XI issued the encyclical Casti Connubii (Of
(New York and London: Columbia University Press,
Chaste Spouses), condemning abortion in general,
1970), p. 86.
6.
and specifically in three instances: in the case of
Codicis ums fontes, ed. P. Gasparri, vol. 1, (Rome, 1927),
p. 308.
therapeutic abortion, which it is killing an innocent;
7.
Codicis iuris fontes, ed. P. Gasparri, PP. 330-331.
in marriage to prevent offspring; and on social and
8.
Actae Sanctae Sedis, 5. 298.
eugenic grounds as practiced by some
9.
Codex iuris canonici, c. 2350.
10.
governments. 10 Pius's stance on abortion continues
(AAS 22.539-92).
as the hierarchical view. This document did not
purport to be infallible teaching, but as an address by
the pope to the bishops it carried great moral
authority.
1965: Protecting the Embryo
© Catholic Voices, May, 1999
From the Moment of Conception
Vatican II, Gaudium et Spes, section 51 declared: "Life
must be protected with the utmost care from the
moment of conception; abortion and infanticide are
abominable crimes." Here, abortion is now
condemned on the basis of protecting life, not as a
concealment of sexual sin.
1974: Arguing for the "Right to Life"
The Sacred Congregation for the Doctrine of Faith
issued the "Declaration on Abortion," which argues
against abortion on the grounds that "one can never
claim freedom of opinion as a pretext for attacking
the rights of others, most especially the right to life."
The key to this position is that the fetus is human life
from the moment of conception, if not necessarily a
full human being. The church has now fully changed
the terms of argument.
Today: Abortion Ban is Absolute
The Catholic church hierarchy of today does not
permit abortion in any instance, not even in the case
of rape or to save the life of a pregnant woman.
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
CATHOLIC VOICES
AT ONE WITH THE
CAIRO CONSENSUS
Catholics and Contraception: A Struggle for Control
"If anyone says that it is not better and more godly to live in virginity or in the unmarried state than to marry, let him be
anathema. (From a dedaration of the church, Council of Trent, 1545-1563)
Sincere people worldwide are baffled by the Roman
needed always to be salvaged by the pure motive of
Catholic prohibition of all contraceptives from
procreation; contraception was implicitly evil.
condoms to pills. The hierarchy's vehement and
Augustine strongly opposed periodic abstinence, the
absolute opposition to abortion would seemingly
method today's Vatican extols.
lead it to champion contraception to reduce the need
for abortion. The church also accepts that
Medieval Years: Monks Put
population pressures exacerbate poverty and
Their Stamp On Sexuality
contribute to human suffering; contraceptives could
From Augustine's death to the twelfth century,
help alleviate those pressures as well. Instead, some
writings on sexuality were codified by monks and
church leaders, especially Pope John Paul II, have
monk-bishops. They gave the prohibition of
intensified the opposition to contraception.
contraception more of a "corporate stamp.
"1
Popes and bishops, in turn, promoted monasticism
The above quote exalting chastity points to the
and clerical celibacy to prevent the clergy from
reason: in a church in which all officials are male and
having heirs with claims to church property.
celibate, power and control is maintained when the
sexual and reproductive functions are resisted.
1140: First Code Says Contraception a Sin
Throughout church history, fear of women and
Gratian, a monk, compiled the first collection of
sexuality runs deep. Sexual intercourse, Catholics are
canon law that was accepted as authoritative within
told, is not a good if engaged in for pleasure or love
the church. It declared contraception a sin, but not a
alone- it must carry an openness to pregnancy and
grave one.
childbearing. These "goals" redeem sexuality from
time honored notions of evil. More importantly,
1230-34: A Pope Calls Contraception Murder
these limits serve to keep distance between the
The first papal injunction against birth control came
priestly elite and the ordinary Catholic. They serve as
when Pope Gregory IX, the creator of the
a form of control over the lives of all, but most
Inquisition, compiled existing authoritative decrees
tragically of women, who bear the brunt of avoidable
into the universally binding Decretals. The Decretals
mortality and morbidity.
condemned contraception as murder.
St. Augustine (354-430): Sexual Pleasure = Sin
1588: Pope Sixtus V Adopts a Population Policy
A zealous convert after a lustful youth, Augustine
Pope Sixtus V issued the bull Effraenatam (Without
dominated moral theology for more than a
Restraint), which used the rhetoric of birth control
millennium and has recently re-emerged as a
as murder; the bull applied to contraception the
principal influence on ultraconservative theology.
penalties designated for homicide. The bull was
Augustine linked original sin, lust, and sex: he
directed partly against the sexual activity of the
asserted that sexual pleasure was the path by which
clergy and served Sixtus's crusade to eradicate
original sin was transmitted from generation to
adultery and prostitution in Rome. Rome had also
generation. Sexual intercourse, inherently tainted,
endured the plague in 1581 and famine in 1578 and
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
2
1583, providing additional reason for Sixtus's
Nineteenth Century:
condemnation of behavior that would restrain
The Birth Control Movement
population growth.
1853: The human ovum had been discovered, and
with it, scientific support of the belief that women
Renaissance and the Counter-Reformation:
must be infertile on some days during their
Fresh Thinking
menstrual cycles. In this year, the Roman
The Renaissance and Counter-Reformation brought
Penitentiary said couples who had sex only on days
fresh thinking and new influences to bear on
they believed the wife was infertile did not need to
Catholic ideas about marriage and sexuality. The
be disturbed by confessors, if the couple had sound
theology of Thomas Aquinas was dominant. He had
reasons for abstaining from sex.
asserted that contraception violates nature's order
because sex is clearly nature's way of propagating
The birth control movement grew through the
species. But he set the stage for moderate reform by
early twentieth century. The idea that overpopulation
saying that marital intercourse is good and therefore
causes famine and war gained currency. But
so is the pleasure in it. Theologians defended sex as
declining birthrates threatened to weaken the church,
legitimate when one used sex to pay the "marriage
as well as individual nations, and nationalism became
debt"- that is, to meet the sexual demands of one's
an instrument of propaganda in the church's fight
partner.
against the birth control movement.
Council of Trent (1545-1563):
Bastille Day, 1872: Contraception and War
Religious Rivalry Rules the Day
Catholic moralists blamed France's military defeat by
Catholic-Protestant rivalry fueled competition for
Prussia on waning fertility and predicted the decline
strength in numbers and, therefore, support for the
and fall of an underpopulated France. In a Bastille
prohibition of contraception. Similarly, in reaction
Day speech in 1872, a Swiss cardinal told a French
against the Protestant rejection of clerical celibacy,
audience. "You have rejected God, and God has
Catholicism insisted that celibacy is better than
struck you. You have, by hideous calculation, made
sexual marriage. The bishops declared at the Council
tombs instead of filling cradles with children;
of Trent: "If anyone says that it is not better and
therefore you have wanted for soldiers."³ World War
more godly to live in virginity or in the unmarried
I aggravated population related fears, and an alliance
state than to marry, let him be anathema."
of churchmen and politicians enacted laws against
contraception in many countries.
Yet the church's posture toward contraception
eased in two ways during the Counter-Reformation.
Late 1800s through 1940s:
Confessors were told to respect penitents' good faith
Feminism First Seen as a Threat
and not interrogate them so vigorously as to
The birth control movement was seen as part of a
"disturb" those who were ignorant of the "natural
broader threat to the church: feminism. Many
law" and unlikely to mend their ways. Also, it was
Catholic bishops and priests tried to exert influence
deemed lawful for a wife to go along with a husband
against women's suffrage. In 1944, the chairman of
who practiced coitus interruptus.
the US bishops' conference lamented "a new wave
of perverted feminism that is obviously bent on
Seventeenth Century:
turning women still more away from the home and
Reasons to Limit Births
towards extradomestic occupation." Contraception
In 1679, Innocent XI renewed the condemnation of
was integral to the problem; the conference
sex for pleasure, but the condemnation was not
considered planned parenthood a threat to the
severe. Restricting intercourse to avoid having too
"integrity" of the home.⁴
many children won theological approval. Poverty
and the need to provide for the education of existing
1930: Pope Attacks "Wicked Childless Parents"
children were accepted as grounds to limit sexual
Pope Pius XI's 1930 encyclical Casti Connubii
activity, marking new approval for the idea that
denounced "those wicked parents, who seek to
"economic and educational reasons were valid moral
remain childless"⁵ or who avoid childbearing "not
reasons for not wanting more children."²
through virtuous continence.
but by frustrating
the marriage act."6 "Since.
the
conjugal
act
is
destined primarily by nature for the begetting of
children, those who in exercising it deliberately
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
3
frustrate its natural power and purpose sin against
Human Life), while glorifying the exception made
nature and commit a deed which is shameful and
for rhythm (or periodic abstinence).
intrinsically vicious," the document said.⁷
Dissent loudly greeted the encyclical and
1951: The Church Gets Rhythm
continues more quietly to this day. Theologians note
In 1951, Pope Pius XII declared the rhythm method
that the principle of probabilism gives Catholics the
was available to all couples who for serious motives
right to dissent from doctrine on a moral matter if
- including economic and social ones- wish to
there is a "solid probability" in favor of the
avoid procreation "for a long time, perhaps even for
dissenting opinion. "If
after appropriate study,
the duration of the marriage." The overriding
reflection, and prayer, a person is convinced that his
restriction on which Pius insisted (as does John Paul
or her conscience is correct, in spite of a conflict
II) was that rhythm not be used "habitually" for less
with the moral teachings of the Church, the person
than "grave" reasons; in fact, if a woman's health
not only may but must follow the dictates of
demands that she not become pregnant, she must
conscience rather than the teachings of the Church,"
abstain, not simply use rhythm. Abstinence is
theologian Richard McBrien explains.8
possible, Pius XII said; otherwise God would not
require it.
1970s: Elements of Dissent
Scholars criticize Humanae Vitae because it reduces
Earlier fears of inadequate population had been
sexuality to biological or physical facts. Theologians
translated into directives against contraception; now
point out that Hurmanae Vitae fails to see individual
population pressure seems to have contributed to a
sexual acts in the context of the marriage as a whole
reserved acceptance of a contraceptive practice that
and assesses marriage "exclusively in physical
St. Augustine had damned.
terms"- the production of children- without regard
to its other results or products.⁹ Theologians criticize
1953: The Appearance of the Pill
as hypocritical the assertion that one can enjoy sex
It fell to Pius XII to respond to "the pill," which
during the infertile period, while fully intending to
emerged in 1953. In 1958, he forbade the use of the
avoid conception by remaining abstinent on fertile
pill if the aim is contraception. But he confirmed
days.
that the pill can be used for therapeutic,
noncontraceptive
purposes-despite
its
1980s: Eruptions and Reaffirmations
contraceptive side-effect-under the principle of
In large part, Catholics in the pews went their own
double effect. The pill was licit to clear up menstrual
way while priests looked the other way. In 1980, a
pain, but not prevent a pregnancy expected to kill
synod of bishops spoke urgently of the prohibition's
the mother: to cure illness, but not to save lives.
non-reception among the laity and called for new
exploration of the issue. Bishop Patrick Iteka of
1963-1966: The Papal Birth Control Commission
Mahenge, Tanzania, said that for socioeconomic
In 1963, Pope John XXIII convened a commission
reasons, African families had to be planned.
on population and birth control, handing the
Indonesian bishop Sudartanto Hadisumatra said the
question to a panel that ultimately included bishops,
church should help couples reduce the number of
theologians, physicians, demographers, and married
children they bore. Archbishop Angelo Fernandes of
couples.
New Delhi asked for a pastoral statement on
contraception that would respond to his people's
July 29, 1968: Pope Paul VI
situation.¹⁰
Reaffirms Prohibition, Inspires Dissent
In 1966, the birth control commission created by
But the synod's closing statement reaffirmed
John XXIII and continued by his successor, Paul VI,
Humanae Vitae, saying that "the transmission of life
issued a majority report in favor of permitting the
is inseparable from the conjugal union."¹ John
use of contraception. A minority dissented, arguing
Paul's closing sermon was even more severe. He said
that to change the teaching- admitting error-
immediate compliance is expected.¹²
would undermine the authority and credibility of the
Vatican. After two years of pondering, Paul
Ever since the 1960s:
categorically reaffirmed the prohibition of
The Challenge of Modern Feminism
contraception in his encyclical Humanae Vitae (Of
Feminism has presented an enormous challenge for
the church in the areas of sexual and marital ethics
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
4
and the exclusively male priesthood. Throughout
supreme interpreter of natural law, his fiat is final in
this century, the church has linked contraception and
expressing the Church's moral viewpoint.¹⁴
feminism as intertwined evils. Members of the
hierarchy continue to make statements that indicate
Journalist Robert Kaiser, who wrote the
that one root of the contraception prohibition is a
authoritative chronicle of the birth control
restrictive view of women.
commission and the aftermath of Humanae Vitae,
makes the point compellingly that the issue is power.
"I want to remind young women that
Referring to Jesuit John Ford, one of the four
motherhood is the vocation of women.
It
is
theologians behind the minority report of the birth
women's eternal vocation," Pope John Paul II said in
control commission, Kaiser wrote this:
his weekly general audience in January 1979.
Unwittingly, Father Ford gave the
"However, a radical feminism which seeks the
game away when he said the
rights of women by attacking and denying
encyclical reaffirmed "the power of
fundamental, clear and constant moral teaching does
the magisterium to bind
not reflect or promote the full reality and true dignity
consciences." For Ford, the point
of women," the pope explained in a 1989 letter to
was not truth. It was power. The
US bishops.
point was not to teach, but to
rule.¹⁵
1988: Motherhood First and Foremost
In his apostolic letter Mulieris Dignitatem (On the
NOTES
Dignity and Vocation of Women), John Paul again
focused on maternity and virginity. Because men
1.
John T. Noonan, Jr., Contraception: A History of Its Treatment
neither bear nor nurse children, "parenthood
is
by the Catholic Theologians and Canonists, enlarged edition
realized much more fully in the woman," the pope
(Cambridge, MA: Belknap Press/Harvard University
Press, 1986; original edition, 1965), pp. 145 and 143.
wrote. "In many ways [a man] has to learn his own
2.
Noonan, p. 336.
'fatherhood' from the mother."
3.
Noonan, p. 414, quoting Cardinal Gaspar Mermillod, via
B. Deppe, "Théologie pastorale," Nouvelle rever théologique
1990s: Recent Dissent
31 (1899), 455- 456.
4.
Quoted in Earl Boyea, The National Catholic Welfare
A few brave souls continue to question and even
Conference: An Experience in Episcopal Leadership, 1935-1945,
disagree with Humanae Vitae. At a meeting of the US
doctoral dissertation, Catholic University of America, 1987
National Conference of Catholic Bishops, Bishop
pp. 359-65.
Kenneth Untener of Saginaw, Michigan, told the
5.
Casti Connubii, 65.
6.
Casti Commubi, 53.
assembly that the logic of the birth control position
7.
Casti Commubii, 54.
is "not compelling" to Catholics, even priests and
8.
Richard P. McBrien, Catholicism, Study Edition
some bishops. If the church's positions were put to a
(Minneapolis, MN: Winston Press, 1981), P. 1004.
blind vote, he speculated in a 1991 interview, most
9.
Thomas Shannon, 'Ethical Dilemmas in Population
Policy," Conscience, vol. VII, no. 2 (March/April 1986): 1-6,
US bishops would opt to change it.
p.4.
10.
Francis X. Murphy, "Of Sex and the Catholic Church,"
A statement on AIDS by France's bishops in
Atlantic Monthly, Feb. 1981, P. 44 ff.
1989 suggested that using a condom may be better
11.
Origins 10:323.
12.
than death. "The whole population and especially
Francis X. Murphy, "Catholic Perspectives on Population
Issues II," Population Bulletin, Population Reference Bureau,
the young should be informed of the risks," they
Vol. 35, No. 6 (Feb. 1981).
said. "Prophylactic measures exist." And Cardinal
13.
Peter Hebblethwaite, "What the French are not saying
Jean-Marie Lustiger, Archbishop of Paris, told a
about condoms," National Catholic Reporter, Feb. 3, 1989,
television audience, "Chastity is possible," but if
and Origins 18:446.
14.
Murphy, Population Bulletin, p. 25.
AIDS-virus carriers fail to abstain from sex, they
15.
Robert Blair Kaiser, The Politics of Sex and Religion (Kansas
"should use all known means" to protect others
City, MO: Leaven Press, 1985), P. 219.
from the disease.¹
That contraception is an issue of power can be
seen in Humanae Vitae. Historian Francis X. Murphy,
C.SS.R., writes, "Actually, what the document
amounts to is an assertion by the Pope that, as the
© Catholic Voices, May, 1999
CATHOLICS FOR A FREE CHOICE
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
If War Is Just, So Is Abortion
CATHOLICS FOR A FREE CHOICE, 1991
BY frances kissling
In the Persian Gulf conflict, the bishops, using the
just-war theory as their moral buttress, did not con-
Catholic bishops so easily justify destruction of persons in
demn either the war or the war-makers. Yet they daily
one context, rejecting moral parallels in another.
condemn abortion as an absolute moral evil. Cardinal
Bernard Law of Boston is typical of church leaders
A surprising sidebar to the Gulf War was the frequent
who rationalize the taking of human life in war while
invocation of the "Just war" ethic-a once-obscure
deploring the taking of human life in abortion. "Even
set of principles defining the moral use of military
as we echo the prayer of Pope Paul VI, 'No more war,
force. Even President Bush applied the criteria in
war, never again,' With heavy hearts," the cardinal
reassuring us that the United States was fighting a
declared, "we realize that such a prayer is not fulfilled
just war. And yet the architect of the theory, the
at the price of granting tyrants and aggressors an
Roman Catholic Church, approached the question of
open field to accomplish unjust ends." This from the
its applicability with considerable ambiguity. Only a
same man who called abortion the "primordial evil."
handful of the nation's 300 Catholic bishops opined
that the conflict did not meet the just war criteria.
Archbishop Daniel Pilarczykj president of the bish-
The vast majority of bishops cautiously declined to
ops' national conference, said only that "every rea-
venture a definitive opinion. This approach sharply
sonable step, must be taken to assure that the means
contrasts with their vociferous and virtually unani-
of war are proportionate to the values to be defend-
mous stance on abortion.
ed, that the human and other costs are truly worth
the objectives to be achieved."
Church attitudes toward war and abortion are linked
as primary strands running through the "seamless
Most disturbing in the lack of parity between the
garment" philosophy, developed and promoted by
bishops' passionate war on abortion and their luke-
that small but hearty band of progressive Catholics
warm response to the war in the Gulf is this incontro-
opposed to legal abortion. The seamless garment
vertible fact Invoking the just-war theory involves
(or consistent ethic of life) philosophy, holds that
accepting the destruction of the lives of human per-
such issues as abortion, war and capital punishment
sons to achieve a greater good. In the case of abor-
are of the same cloth: those who oppose the violence
tion, where the Catholic Church has no formal posi-
and injustice of war and capital punishment are
tion on the personhood of the fetus, no weighing of
required by the logic of consistency to also oppose
the good to be achieved against the tragedy of abor-
abortion. All, as the theory goes, are "killing acts."
tion is permitted.
What seamless garment proponents ignore is that
Let's look at how the just-war theory could be applied
war remains defensible in church teaching.
to the case of abortion. Both constructs would
recognize that, the taking of life in war and in
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
abortion (though not equivalent acts) are never in
"Seamless garment" proponents claim that appropri-
themselves moral goods. But these values are not
ate application of the just-war theory depends on the
absolute. They can be overridden in serious circum-
avoidance of civilian casualties. One can kill or seek
stances and after reflection on the moral guidelines
to kill only other combatants. The fetus, they point
established by the church.
out is innocent. As we have seen, even in high-tech
modern warfare, innocents will be killed. One can-
For example, the just-war theory accepts the taking
not help but wonder why the bishop's so readily give
of human life if one's life or that of another is direct-
presidents and generals wide latitude in decisions
ly threatened. A just abortion theory would therefore
that take many lives, while on the home front they
permit a woman whose life was in danger to have an
seek to prohibit absolutely a woman's ability to make
abortion-an act now prohibited by church law. Just-
an individual decision.
war theory has also accepted that war can be warrant-
ed to protect a nation's integrity, particularly if the
The bishops apply an inconsistent ethical paradigm
violation of a nation would result in. the erosion of
to the issues of war and abortion. It is possible (and it
values judged to be equal to or greater than life
is time) for Catholic thinkers to fashion a just abor-
itself. This could include territorial violation that
tion doctrine, one that respects the sacredness of
would result in loss of liberty or traditional freedoms
human life, the worth of women's lives and the
such as religion and speech. Could not a just abor-
capacity of women to make moral decisions.
tion theory admit that threats to a woman's physical
and emotional health are a violation of bodily
integrity comparable to national integrity? Could not
a woman's capacity to care for existing children and
children to come her ability to function as a fully
contributing member of our society and her sense of
self-identity and purpose be seen as values propor-
tional to the potential value of fetal life?
Other guiding criteria on which an act of war is justi-
fied include the competence and intent of the leader
making the ultimate decision. Is not a pregnant
woman a competent moral agent? What is immoral
in the goal of a woman who, in order to achieve
a good greater than bringing one new life into
the world, chooses abortion under difficult
circumstances?
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
Religion and Abortion: Roman Catholicism
Lost in the Pelvic Zone
THE GUARDIAN (UK)
MARCH 1988
BY frances kissling
to make their support for reproductive choice visible.
In spite of this, the Roman Catholic church and fun-
Whenever the subject of abortion is linked with reli-
damentalist Protestants have dominated public policy
gion, most Americans quickly think of the Roman
discourse and garnered the lion's share of media
Catholic church and its longstanding, vehement, and
attention focused on religion in the seemingly
public opposition to legal abortion. There is good
intractable abortion war.
reason for making this connection. No other reli-
gious institution has so consistently and continuously
Given this dominance, it is important to understand
invested-some would say squandered-as much
both the political and theological dimensions of the
moral authority, political capital, financial resources,
Roman Catholic bishops' participation in abortion
or good will in an effort to make abortion illegal
politics. The Roman Catholic hierarchy believes that
again. From the moment the Roe V. Wade decision
direct abortion, even to save the woman's life, is
was announced to this very day, the US Catholic bish-
never morally justified and should not be legal. In
ops' opposition to abortion has been at the forefront
recent years, the bishops have accepted an incremen-
of the church's political agenda.
tal strategy working to restrict access to abortion as
an interim step to a complete ban. As much as one
That agenda has had at its center the most absolute
may disagree with this position, it is difficult to sus-
and extreme position taken by any religious group.
tain an argument that seeks to ban the bishops from
Even Islam, which rivals Catholicism in conservatism
the public square entirely.
on women's rights and sexuality, permits abortion for
a wide range of reasons during the first trimester of
Two distinct issues relative to the bishops' participa-
pregnancy. Most Protestant denominations and most
tion in US politics should be considered. The first is
branches of Judaism, although considering abortion
external and relates to the constitutional and politi-
to be a grave moral matter, hold that not only should
cal rights the bishops have to put forward-positions
abortion be legal but that it is a decision that must be
in the policy arena as well as how citizens should eval-
reserved to the conscience of the pregnant woman.
uate that participation and those positions. The sec-
So strongly held is this respect for conscience that,
ond relates to church governance and what Catholic
when abortion was illegal, Protestant clergy and
people have a right to expect from the bishops as
Jewish rabbis willingly broke the law by participating
they develop and advocate specific public policy
in an extensive network called the Clergy
positions.
Consultation Service, which both counseled women
with unintended pregnancies and referred them to
As to the first, the bishops, collectively and individu-
sympathetic physicians who would perform abor-
ally, have the political right to participate in political
tions. Since the 1973 Supreme Court decision, reli-
life, to express their opinions, to educate and mobi-
gious groups favoring legal abortion have worked
lize supporters and to influence legislation-to the
through the Religious Coalition for Abortion Rights
limits of the laws governing tax-exempt institutions.
They would even have the right to endorse candi-
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
dates for political office if they chose to give up their
to be in the room. Moreover, polls have consistently
tax exemption. They have the right to participate
shown that the majority of Catholics disagree with
intelligently or stupidly, with rhetoric or reason, and
the bishops and believe that abortion should be
to cajole or coerce as they see fit. They even have the
legal.
right to claim that their critics are anti-Catholic, as
they most recently did in relation to comments by Dr.
Many Catholic lay groups provide a much-needed
Joycelyn Elders when she was nominated as surgeon
corrective to the bishops' position. For example, a
general. They can claim that they are deliberately
dozen such groups met with White House officials in
misunderstood; in short, to play the aggrieved victim.
May 1993 and indicated that none would oppose the
What they don't have is the right to enter the politi-
inclusion of abortion in the benefit package for
cal arena as privileged, sanctified players.
health care reform-and all but one actually support-
ed such coverage. Catholic groups, including reli-
In turn, political scientists, journalists, legislators,
gious orders, have signed onto Supreme Court ami-
and opponents of the bishops' policy have a right
cus briefs in favor of retaining Roe v. Wade. In 1984
and obligation to challenge their positions-both for
at the height of church attacks on Vice-Presidential
veracity and for practicality. Such challenges should
candidate Geraldine Ferraro, 24 nuns and 73 other
be the same style and substance as that employed to
prominent Catholics signed an ad in the New York
critique or evaluate other public-interest organiza-
Times asserting that there is more than one legiti-
tions. A bishop may be a feudal prince in his own
mate Catholic position on the issue.
diocese, but on Capitol Hill he is just another voice
crying in the wilderness.
Even among church officials, there is a diversity of
opinion on how to deal with abortion in the political
One factor often evaluated is the extent of public
arena. This diversity, combined with the size and
support a group enjoys from its own members.
scope of the church institutions active in the political
Although most Catholics, like other religionists, are
process, is staggering and makes political analysis dif-
probably blissfully unaware of the extent to which the
ficult. At the national level, USCC employs many lob-
bishops are involved in politics (except for abortion
byists, testifies regularly before Congress, and acti-
politics), there is serious criticism of the bishops
vates grass-roots participation at Sunday Mass. Over
from both conservative and progressive groups in the
5,000,000 postcards opposing the Freedom of Choice
church. Succinctly put, the United States Catholic
Act were distributed in early 1993. As the abortion
Conference (USCC), the policy entity of the Catholic
issue shifts to the states, the 28 statewide lobbying
bishops, is not designed to represent the views of
offices of the bishops have been significantly
Catholic people on any subject. It represents the
enhanced. When one adds its schools, hospitals, and
opinions of the nation's 300-odd Catholic bishops,
social service agencies, the church becomes a Goliath
not the nation's 53,000,000 Catholics, a distinction it
and Catholic dissent groups are David. The number
rarely acknowledges in its policy statements. Thus,
and variety of these institutions allows the voice of
the USCC is acting within our democratic, plural
the bishops to resonate with different political
political process as a nondemocratic, nonrepresenta-
groups and positions.
tive, and certainly unaccountable entity. Unlike the
National Organization for Women, where members
It's easy to be confused and it's easy for the bishops
"can throw the bums out," if Catholics don't like the
to sidestep criticism. Statements from the truly sub-
bishops political positions, the usual suggestion is
lime to the appallingly ridiculous are issued, some-
that Catholics either accept the bishops' wisdom or
times from the same entity. When critics point out
sit on the sidelines.
the ridiculous, the bishops come back with the sub-
lime. In the wake of the 1989 Supreme Court's
When the positions in question relate to women's
Webster decision, this strategy was particularly evi-
rights or to human reproduction, Catholic women
dent. Cardinal Joseph Bernardin of Chicago, who
are doubly disadvantaged-no woman can be priest
was the head of the bishops` pro-life committee,
or bishop, thus none is a member of the bishops'
declared that Catholic politicians have an obligation
conference. Although women are employed by the
to work for legal protection for the unborn, whereas
USCC, including a very few in high-level staff posi-
Archbishop Rembert Weakland of Milwaukee indicat-
tions where they are able to advise on policy deci-
ed that he's not so sure we can obligate politicians to
sions, no women has a vote on policy or even a right
adhere to the bishops' policy positions.
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
One bishop denied a pro-choice candidate-in a
But Webster held some surprises for the bishops. A pro-
hotly contested election-communion, another sug-
choice momentum developed and the unthinkable
gested that the pro-choice position of New York's
happened. Politicians, including Catholics, shifted
Governor Mario Cuomo made him a candidate for
from antichoice to pro-choice positions. Jim Florio,
hell, whereas the Catholic Supreme Court justice
who had had a mixed record on abortion, ran for gov-
William Brennan who voted for Roe attended the
ernor of New Jersey and adopted a strong pro-choice
annual Washington Red Mass and received commun-
position. Nick Spano, the New York State Assembly
ion from his bishop.
leader, embraced choice; Anthony Celebrezze, the
Lieutenant Governor in Ohio and candidate for gover-
The Webster decision signaled the bishops reemer-
nor switched; and Susan Molinari, the young
gence as the principal and most serious opponents to
Republican pro-choice daughter of antichoice Guy
legal abortion. Although the bishops were the first
Molinari in Staten Island replaced her father in
and leading force in developing an antiabortion
Congress. The bishops were stunned and embarrassed.
movement in the aftermath of Roe, their role dimin-
Not only were they unable to control Catholic women
ished with the rise of the religious right and follow-
(who have a significantly higher abortion rate than
ing the 1982 definitive Congressional defeat of
Protestant and Jewish women), they were unable to
efforts to secure a constitutional Human Life
control Catholic politicians. Moreover, the secular
Amendment. Following that event, the bishops recog-
right-to-life movement was nowhere to be seen. Clearly,
nized that it would take a Republican administration
the bishops had to take charge. The bishops got tough.
committed to changing the composition of the court
They pushed back and blundered badly; attacking
to effect to overturn legal abortion. They theorized
politicians by name, denying them access to speaking
that a more conservative court would return the deci-
forums in their dioceses and to awards and honors, dis-
sion about abortion to the states and thus substantial
missing them from such posts as lector, eucharistic
effort went into building up the 28 statewide lobby-
minister, and parish councilors. These actions pro-
ing offices maintained by the various dioceses.
foundly alienated even middle-of-the-road Catholics
and other Americans and led to victories for pro-
Prior to Webster, the bishops had recognized the
choice candidates who were attacked by the church.
importance of distancing themselves from the reli-
Obviously the bishops' strategy backfired. A poll com-
gious right, which was waning in popularity and with
missioned by Catholics for Free Choice and conducted
whom the bishops had no other points of conver-
by KRC Communications showed that both Catholics
gence than reproductive health. They chose Cardinal
and non-Catholics were opposed to such actions.
Bernardin's theory of the Consistent Ethic of Life as
the vehicle for this split. This theory asserts that a
The bishops realized they needed professional help
true pro-life position includes opposition not only to
in public relations, and they hired the public rela-
abortion but also to capital punishment and war, and
tions giant, Hill and Knowlton, and Reagan's pollster,
seeks social and economic measures that enhance
The Wirthlin Group, significantly improving their
the quality of life. Clearly, this is not a theory likely to
capacity to conduct an issues campaign, and entered
be embraced by the religious right (it was not). The
the second stage of their post-Webster push to make
big question was whether it would win adherents to
abortion illegal. Although the campaign adopted a
the pro-life position from progressive Catholics and
far less confrontational approach-and kept the bish-
others (it did not).
ops themselves under wraps-the goal remained the
same: to first restrict and, ultimately, ban abortion. It
Webster was surely welcomed by the bishops. For the
is questionable whether any packaging, no matter
first time since Roe there was a real possibility to
how sophisticated, can develop a politically sustain-
restrict legal abortion severely. A more aggressive
able message for the bishops; less than a year after it
stance was called for. Cardinal Bernardin, the moder-
was hired, Hill and Knowlton was dismissed.
ate architect of the Seamless Garment, was replaced
as chair of the bishop's Prolife Activities Committee
Observers of this political scene wonder why the
by Cardinal John O'Connor, who declared on Earth
church is SO adamant in its opposition to abortion. It
Day 1989 that the most dangerous environment in
does not have the support of its members; it is
America was women's wombs, where 4,000 unborn
increasingly alienated from political leaders, especial-
children were destroyed each day.
ly the pro-choice Clinton administration, yet it will
not budge on abortion. Most believe that this is a the-
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
ologically based moral position. Obviously, if one
For example, in the early centuries of the church, St.
believes that the fetus is a person and abortion is mur-
Augustine addressed the question of abortion. He
der, one is morally obliged to struggle to prevent it.
asserted that abortion was always evil, but was clear to
Given the frequency of church statements that assert
say that abortion could not be considered homicide,
this position, many believe that this is the official posi-
if it occurred prior to the point in which the fetus
tion of the church. Fetal personhood is assumed and
was fully formed.
the fetus is referred to as a child or a baby. Indeed,
every indication is made that Catholics are talking
Later, St. Thomas Aquinas dealt with the question of
about a fully human life that is the moral and physical
ensoulment, when the soul enters the body. He drew
equivalent of born persons in our society.
much of his theology from the philosophy of the
Greeks and thought that there were three stages of
The fact of the matter is that nothing could be fur-
ensoulment in the fetus. First there was a vegetative
ther from the truth. As recently as 1974, the Vatican
soul, then there was an animal soul, and finally
Congregation of the Doctrine of the Faith released a
there was a human soul. And he further held that
document entitled, "The Declaration of Procured
if the fetus were male it reached that stage of human
Abortion." In it the Congregation reiterated the
soul 40 days after conception, and if it were female,
church's unflagging opposition to abortion in all cir-
it reached the stage of a human soul 80 days after
cumstances. The document declared abortion a
conception.
heinous crime that was not permitted for any reason.
The document was careful, however, not to call abor-
As time passed, the church attempted to do away
tion murder, and it was honest about the church's
with dualism, the notion that we can separate spirit
doubt regarding the personhood of the fetus.
from matter. This might have led to the dominance
of the concept that ensoulment occurred at concep-
In this context, the Congregation for the Doctrine of
tion but it did not. Rather, it returned to the theories
the Faith noted that the question of personhood could
of Augustine, with the sense that the soul would not
not be determined by science or medicine. They cor-
enter the body until there was a formed body for it to
rectly state that this is a matter for philosophy or theol-
enter and that there needed to be some equality
ogy to determine. Science and medicine can describe
between the spirit and matter for this to occur. This
the fetus; it cannot assign value. Thus, the church
idea essentially agrees with scientists of today who
assigned to itself the right to decide when the fetus
hold that until the fetus possesses higher cortical
reached that stage that we would call personhood.
functions, it cannot be considered a person. Current
understanding of embryology and fetal development
Having established this claim, the church then hon-
points to such events as the development of the prim-
estly and courageously stated what every other ration-
itive streak as key to individuation and personhood.
al source-including Harry Blackmun, the Supreme
Some scientists and theologians have suggested
Court justice who wrote the Roe decision-has stated:
ensoulment could not occur before that moment
We do not know the answer to this question. The
when it is no longer possible for one embryo or one
Congregation noted that up to this time the theolo-
preembryo to divide and create two fetuses or twins.
gians of the church were not yet in agreement on
Twinning should be taken as an essential moment in
the moment of personhood. For the church this
deciding whether or not the Creator has endowed
question is related to when the Creator endows the
the fetus with a soul.
fetus with the soul, the animating principle of the
human person.
In the view of the church, all the above are theories.
It may favor one over another at different times in
Theologians have been debating this question from
history, but has always acknowledged, even up to our
the earliest centuries of church life. Different posi-
time, that we do not know when this moment of
tions have been prominent within the church at dif-
ensoulment actually occurs. If one reads carefully the
ferent times. But none have been accepted by the
works of John Paul II, who is a well-trained philoso-
church as factual, and, therefore, there is no doctri-
pher and theologian and ardent in his opposition to
nal position on personhood within the church.
abortion, he never refers to the fetus as a person. His
most favored term has been "that which is in the
process of becoming."
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
The history of the church's positions about fetal per-
Critics of the church's application of its own posi-
sonhood does not justify the absolute condemnation
tions to the political process express concern that
of abortion one hears from church leaders who
such an absolute and unjustified opposition to abor-
declare abortions a violation of the commandment
tion has had tragic results for the church itself. The
"thou shalt not kill." Yet we also see that the church
church's almost single-minded political opposition to
does not put forward an absolute prohibition on the
abortion has removed it from the space of reasonable
taking of life in a reasonably wide range of other cir-
thinking. The church and its leaders have no oppor-
cumstances. This is a church that has always under-
tunity to address the critical question of how legal
stood that even the commandment "thou shalt not
abortion can be implemented in a way that enhances
kill" has its exceptions, even in cases where we know
the capacity of women to make moral decisions and
the life to be taken is the life of a person. Even
is respectful of the many values that are at stake in
though the US bishops oppose capital punishment,
the abortion decision. Abortion, after all, is one of
they acknowledge that the state has the right to
the most critical decisions an individual will make. It
invoke capital punishment. Instead, they argue that it
touches on our most profound instincts and values,
is not prudent for the state to exercise that right.
from the survival of our species to our hope in the
future. It is part of our religious and spiritual sensi-
In relation to war, the Catholic church has a well-
bilities. Religious institutions that recognize the
developed, historically firm position called "just war
ambiguity as well as the many values at stake in the
theory," in which one is not only permitted to go to
abortion decision have much to offer to both the
war in defense of one's very life, but also in defense
woman making a decision about abortion as well
of values proportional to the value of life itself. This
as to the political debate. Those that see only one
principle of proportionality has been interpreted to
value-fetal life-are outside the pale of
include: self-defense, defense against an unjust
respectable debate.
aggressor, the protection of one's national integrity,
the boundaries of one's nation and the protection of
values that are seen as equal to life itself, for exam-
ple, those of religious and political freedom.
Regarding nuclear war, an event that would take the
lives not only of soldiers, but also of civilian men,
women, children, and fetuses, the church concedes
that although nuclear war is a grave moral evil, men
of good will have legitimate disagreements on when
or whether this option will ever be appropriate.
Despite these examples of justification for taking
human life, there is no theory of "just abortion."
Abortion, the church says, is a grave moral evil, but
there is no statement that women of good will will
disagree on when or whether this option is ever justi-
fied. No abortion in self-defense, that is to protect
your very physical life; no abortion against an unjust
aggressor, which could be said to be an abortion in
the case of rape or incest; no abortion for bodily
integrity, which could be compared to national
integrity, and indeed would include abortion for
one's physical and psychological health; and no abor-
tion for values that one considers to equal to the
value of human life itself, which might include
the capacity to care for one's existing family and
children.
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
PSSST, SISTERS
WHO WAS
Church Law and Abortion:
DON'T GIVE IN To THE
GALILEO
VATICAN STAND YOUR
THAT ?
GROUND IN TIME
YOU'LL WIN.
Deciphering the Code
AUTH
---
by Frances Kissling and Liz Seaton
A
t their bicentennial meeting in November
1989 the U.S. bishops issued a resolution on abor-
tion summarizing both their long- and short-term
public policy goals. During their deliberations
several of the bishops, notably New York's Bishop
Austin Vaughan, suggested that the National Con-
ference of Catholic Bisbops/United States Catholic
Conference (NCCB/USCC) endorse sanctions
against Catholics, public officials in particular,
who disagree with the bishops' opposition to legal
abortion. The bishops declined to act on the
GUIDE FOR PROCHOICE CATHOLICS
PAGE 20
CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
sanctions question at that time, however,
Can. 1398 A person who actually
with the NCCB's outgoing president, Arch-
procures an abortion incurs a latae
bishop John May of St. Louis, cautioning
sententiae [automatic]
that sanctions would be counterproductive.
excommunication.
In spite of the bishops' collective
resistance toward adopting a specific policy
Can. 1329 § 2 In the case of a latae
regarding censuring Catholics, a number
sententiae penalty attached to an
of the bishops recently have taken it upon
offence, accomplices, even though
themselves to warn prochoice Catholics,
not mentioned in the law or precept,
especially those holding public office,
incur the same penalty if, without
that they are liable to sanction under the
their assistance, the crime would not
church's Code of Canon Law. Two penal-
have been committed, and if the
ties are frequently mentioned. The more
penalty is of such a nature as to be
draconian is excommunication-either
able to affect them, otherwise, they
automatic (latae sententiae) or imposed
can be punished with ferendae
by a bishop (ferendae sententiae). The
sententiae penalties [those proclaimed
other, quite severe and still rare, is deny-
by a bishop].
ing a member of the faithful the right to
receive the sacrament of the Eucharist or
Communion. This penalty has been im-
The pre-eminent authority in canon
posed on at least one public official,
law and abortion is the canon lawyer
Father James Coriden, dean of the Wash-
Lucy Killea of California.
ington Theological Union and former
Most knowledgeable commentators
president of the Canon Law Society of
on church politics view the use of
America. In 1986, in The Jurist, Father
excommunication for those disagreeing
Coriden issued an advisory opinion on
with the church's moral or policy posi-
canons 1398 and 1329 in response to the
tions on abortion as both unlikely and
question: "Do Catholics employed as
even unlawful. Nevertheless, for Catholics
directors of clinics or administrators of
developing either personal or political
hospitals in which abortions are performed
responses to the abortion issue it is
incur the latae sententiae excommunica-
important to understand the canon law
tion provided by canon 1398 of the 1983
provisions dealing with automatic
Code of Canon Law?" (Coriden, p. 652).
excommunication and abortion.
Codification of church law occurred
over many centuries, with the first gen-
Applying the Code
erally accepted standard being collected
To Lawmakers
by the monk Gratian in 1140. Although
all codes have considered abortion a
Coriden's advisory opinion is relevant to
serious evil, penalties have varied accord-
the situation of Catholics who advocate
ing to circumstances. It was not until
legal abortion, including legislators who
1869, in the reordered code approved by
vote prochoice on the matter. Drawing
Pope Pius IX, that procuring an abortion,
on the work of other canonists, he
for any reason, at any stage of pregnancy,
quotes Wernz-Vidal, who laid the
was punished by an automatic excom-
foundation for our understanding of
munication. This penalty was retained in
canon 1398 when he said: "Procurers
the 1917 code and is one of only seven
are those who directly, deliberately
offenses having this penalty carried for-
and purposefully take part in the
ward into the current 1983 code. Canons
abortion, either by physical or moral
1398 and 1329 presently state:
action, e.g., by command order or
GUIDE FOR PROCHOICE CATHOLICS
PAGE 21
CATHOLICS FOR A FREE CHOICE
CATHOLICISM
threat." The canon applies only to those
Serious moral responsibility ex-
who directly participate in the abortive
ists at all of these levels (e.g., support
act; it does not apply to those who are
staff, counsellors, medical assistants,
removed from such direct participation
managers, executives, trustees, donors,
(Coriden, p. 653).
licensing agents, lawmakers, etc.) but
But, opponents of legal abortion
none of them fall under the canonical
ask, what about canon 1329 § 2? Are not
sanction of canón 1398 (Coriden,
legislators accomplices? Coriden, in
p.658).
responding to the question about admin-
istrators, implicitly relieves legislators of
It is probable that bishops recognize
the penalty: "accomplices who incur the
these facts and have therefore exercised
same latae sententiae penalty as the prin-
some restraint in meting out penalties.
cipal actors are only those without whose
Not one, even the most zealous, has
efforts the delict [offence] would not
claimed that any legislator has incurred
have been carried out" (Coriden, p. 654).
the penalty of automatic excommunica-
In support of this conclusion, Coriden
tion. (In Guam, however, Archbishop
cites canon lawyer R.J. Huser, who stated
Anthony Apuron in March 1990 threat-
in Dictionnaire de Droit Canonique Vol. 1:
ened to excommunicate legislators if
they voted against legislation containing
Co-agents in the procuring of
the most severe abortion restrictions in
abortion are all those who conspire
any U.S. state or territory. The measure
by common intention and at the
passed unanimously in the twenty-one-
same time physically participate in
member unicameral legislature. Twenty
the specific action or procedure
senators are Catholics.)
which effects the abortion [emphasis
In frustration, the more zealous
added]
bishops and orthodox Catholics have
Persons who prepare or sell
turned to canon 915:
drugs, sterilize the instruments,
counsel the abortion, etc., perform
Can. 915 Those upon whom the
acts that are in themselves indifferent
penalty of excommunication or inter-
insofar as the execution of abortion is
dict has been imposed or declared,
concerned. Such actions do not
and others who obstinately persist in
constitute the specific physical
manifest grave sin, are not to be
procedure which effects the abortion,
admitted to holy communion
but are rather preparatory and
(emphasis added).
facilitating acts (Huser, pp.138-148).
It is this canon that Bishop Leo T.
The scrupulous and precise
Maher invoked when he faxed to Califor-
interpretation of culpability under canon
nia State Assemblywoman Lucy Killea his
law is essential to protecting the rights of
ban on her reception of the Eucharist. It
Catholics to participate in the Christian
is this canon that anti-abortion Catholics
community. No penalty in the church is
invoked in asking Archbishop Daniel
more severe than excommunication. Our
Pilarczyk and Cardinal Joseph Bernardin
desire as Catholics to include rather than
to impose the same penalty on Barbara
exclude brothers and sisters is the reason
Rinto, executive director of Planned
it is so rarely invoked. In this sense the
Parenthood Cincinnati, and on Attorney
code, like civil law, recognizes the differ-
General Neil Hartigan of Illinois respec-
ence between moral responsibility and
tively. As both bishops declined, one
punitive sanctions. Coriden rightly
suspects they have better canon lawyers
remarks:
than Maher.
GUIDE FOR PROCHOICE CATHOLICS
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CATHOLICS FOR A FREE CHOICE
HOW TO TALK ABOUT ABORTION
Indeed Maher's action has been
First, they need to know the rele-
criticized by several well-known and
vant church law explained in this article
respected canonists, including Servite
and be prepared to assert it to their
Father John Huels, associate professor of
parish priest, their bishop and, if neces-
canon law at Catholic Theological Union
sary, the press. Second, they need to
in Chicago. In an article in the National
know their rights, limited though they
Catholic Reporter, Father Huels noted:
are under canon law. It demands, for
example, that their right to privacy and a
The chief difficulty with using
good reputation not be unlawfully harmed
canon 915 against pro-choicers is in
(c. 220). Canon law requires bishops to
judging that they are in "manifest
take care "that as far as possible any
serious sin." Even granting that a
penalties which are to be imposed by
politician is proved to be obstinate, is
law are uniform within the same city or
it correct to assume that being pro-
region" (c. 1316). Finally, Catholics who
choice is in itself a manifest serious
are being pressured must be prepared to
sin? Is this not confusing the sin of
"go public." Sanctions succeed when
abortion itself with an entirely dif-
those punished through fear or shame
ferent matter, that of advocating an
keep them secret.
opinion in the political realm?
While this article has focused on the
(National Catholic Reporter,
rights and concerns of those Catholics
December 15, 1989).
who as advocates or legislators espouse
As Huels rightly asserts, this type of
prochoice views, also important are the
attempt to prevent scandal is likely to
concerns of women who have abortions
backfire as it did in the Killea case. Huels
and may fear that they have been
continued:
excommunicated.
As Father Coriden pointed out,
This reaction is all the more likely to
canon law lists a significant number of
occur when it appears that church
"possible excusing causes (c. 1323) and
authorities are using sanctions to in-
mitigating circumstances (c. 1324)"
terfere with the democratic process
(Coriden, p. 655). Excepted are women
and the right to express one's political
under seventeen, those ignorant of the
beliefs. Instead of removing scandal,
penalty, those under duress, those who
the church itself becomes the source
are in fear, "even only relative," those
of scandal because of the perception
acting in self-defense, and those "who
of its heavy-handed and intolerant
acted without full imputability." This last
response (National Catbolic Reporter,
exception includes the person who
December 15, 1989).
acted based on "an erroneous conscience
or a sincere good faith conviction
Rights of
that abortion is permissible in certain
circumstances" (Coriden, p. 655).
Prochoice Catholics
Thus, the knowledgeable prochoice
Catholic, as well as women who have
In spite of the compelling commen-
abortions and their physicians, find
tary, analysis, and opinion of the church's
more reason, intelligence, and compas-
canon lawyers, bishops who choose to
sion in the theology and laws of the
disregard the church's laws are free to do
church than in many of the bishops
SO. Each bishop is, after all, the "prince"
chosen to interpret and implement them.
of his diocese. What then can Catholics
who are improperly pressured, sanctioned,
Frances Kissling is President of Catbolics for
a Free Choice Liz Seaton is Program
or punished do?
Specialist for CFFC.
GUIDE FOR PROCHOICE CATHOLICS
PAGE 23
CATHOLICS FOR A FREE CHOICE
Clinton Presidential Records
Digital Records Marker
This is not a presidential record. This is used as an administrative
marker by the William J. Clinton Presidential Library Staff.
This marker identifies the place of a tabbed divider. Given our
digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
INSULTS AND
PERSONAL ATTACKS
Divider Title:
INSULTS AND PERSONAL ATTACKS
P.33
INSULTS AND PERSONAL ATTACKS
Assertion: You promote abortion even though
dered, stigmatized by colleagues, and their lives
you know it endangers women's health.
made difficult by harassment and constant threats
to themselves and their families.
Response:
This issue is not about abortion. This is a question
I am not here to promote any specific option in
about money and medicine. Doctors make money
pregnancy. I am here to promote a choice, to
practicing medicine in general, whether it is for
promote the recognition in law and morality of
performing abortions, delivering babies, or per-
women's ability to make moral choices about
forming brain surgery. This is about what kind of
pregnancy.
medical system you want for us as a country. Do
you want doctors who get rich or do you want doc-
Question: How can you, a woman with no
tors who don't get rich? This issue has nothing to
children, talk with any authority about abortion?
do with abortion.
Response:
As for the cost of abortion, in most countries where
it is legal, the cost of abortion is at the low end of
If that's your criterion, then no man should ever
the scale of medical services. It often costs less to
have anything to say about abortion, since no man
have an abortion than to have Norplant inserted.
has ever had an abortion, or a child. We would
never say that. We think that abortion is an issue
Question: Why do you spend your time working
that everyone has a right and an obligation to
on abortion? There are so many other important
take seriously.
issues: Why don't you work to feed the hungry?
House the homeless? Care for those sick and dying
Assertion: Abortionists get rich doing abortions.
of AIDS?
Response:
Response:
Doctors also get assassinated performing abortions.
When I work on the question of abortion, I'm
working on the question of how we bring new peo-
Doctors who perform abortions often pay a great
ple into this world. I think that is pretty important.
price. In the United States, they have been mur-
CATHOLICS FOR A FREE CHOICE
11:34
HOW TO TALK ABOUT ABORTION
Yes, I agree there are many very important issues
Response 3:
that face us. And some may be more important
If I was pregnant and I needed an abortion, I
than abortion. For example, I think poverty is a
would have one.
more important issue. But that does not diminish
the fact that abortion intersects with some of the
If you have not had an abortion and want to answer,
most profound aspects of the lives of men and
simply say:
women. It touches the deepest feelings we have. It
speaks to our hope for the future and what kind of
Response 4:
world we want to have. We're all involved in the
No, I haven't.
survival of our species.
If you have had an abortion and want to answer, here are
Why are you working against abortion instead of
some ways to use the question to make your point:
promoting accessible contraception, affordable day
care, and other social programs that would make
Response 5:
abortion less necessary?
I have had an abortion, and I think it's time we
Question: Have you had an abortion?
overcame the stigmatizing and stereotyping about
women who decide to have an abortion.
About responding:
I have had an abortion. An estimated [xx] percent
This question is intended to intimidate you, whether or not
of women in [your country] have had abortions.
you have had an abortion. It is not a bad idea to say that,
But this is not about me. This issue affects the lives
quite directly, to the person who posed it, to disarm him or
of thousands of women, here in our country and in
her. It is also a personal question, and it is your decision
countries all around the world.
whether to answer it. The important thing is to be prepared
for this question, and arrive at a place where you feel
I have, and I think my story may be enlightening.
comfortable and confident with your response. Depending
on how you want to answer this question, some suggestions
If you have a compelling personal story that would make a
follow.
point, tell it. Keep it short for maximum impact.
If you do not want to answer the question:
Response I:
That's a private question and inappropriate to our
discussion. That is not why I'm here today. I'm
here because we're dealing with a political, social,
and health issue within our society. It is not about
me personally.
Response 2:
I don't answer that question. People use it to
stereotype advocates of legal abortion. If I tell you
I haven't had an abortion, then you think I'm a
good woman and you will listen to me. If I tell you
I have had an abortion, then you see me as a bad
woman and I become less valuable. Having or not
having an abortion does not define me nor legit-
imize my views.
CATHOLICS FOR A FREE CHOICE
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QUESTIONS FOR
YOUR ADVERSARY
Divider Title:
QUESTIONS FOR YOUR ADVERSARY
P.35
QUESTIONS for YOUR ADVERSARY
T
here are any number of questions and asser-
tions you can direct to your adversary. The
idea of asking pointed and challenging ques-
HOW would you compel women
tions is not to demean your adversary personally, but
to continue pregnancies if
rather to highlight aspects of issues that support legal
they do not wish to
and available abortion. The following list is but a
continue them?
sample of the kinds of questions you can ask, and we
encourage you to think of your own. The angle you
take will depend on your adversary and the direction
confidence in women:
of the conversation. Having questions at the ready
Why don't you have any confidence in women to
can help you avoid being on the defensive-your
make good decisions about whether to continue a
adversary has some explaining to do.
pregnancy or not?
contraception:
public information:
If you think abortion must be stopped, why aren't
Why do you want to withhold information about
you actively promoting contraception, one of the
contraception and abortion from women?
best ways of preventing pregnancy and the possibili-
ty of abortion?
public health:
We agree that we would like to live in a society
criminal penalties:
where abortion is unnecessary. But in the past year
You believe a fetus and a child are the same thing.
alone, at least 80,000 women have died from abor-
If a mother or father killed their child, I'm sure
tions that are unsafe because they are illegal; in
you believe they should be charged with murder.
some African countries, unsafe abortions may
Do you believe the women who have abortions
account for as many as 50 percent of all maternal
should be charged with murder? If they were con-
deaths. What proposals do you have in the short
victed of murder, would you have them face the
term to solve this serious public health problem?
same criminal penalties as do other murderers?
Bape:
Enforcement:
The pope told Bosnian women who had been raped
How would you compel women to continue preg-
during war to "accept the enemy" into them and
nancies if they do not wish to continue them?
make him "flesh of their own flesh." Do you believe
that women who become pregnant as a result of rape
should be forced to continue their pregnancies?
CATHOLICS FOR A FREE CHOICE
р.зб
HOW TO TALK ABOUT ABORTION
The catholic position
If you accept the position of the Catholic hierarchy
on abortion, then you oppose the option of direct
abortion in each and every circumstance. So you
oppose abortion even to save a woman's life? Or in
the case of a woman who has been raped?
Religious pluralism
As you are probably aware, many mainstream reli-
gions share the belief that abortion can be moral
and should be legal. Don't laws against abortion
violate the religious freedom of these people of
faith? How can you be so arrogant as to seek laws
that would criminalize the moral decision of people
of faith?
CATHOLICS FOR A FREE CHOICE
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indicated below.
INDEX
Divider Title:
INDEX
P.37
index
The following is an index to the common questions and
How can you sanction late-term abortions?
19
assertions used by adversaries of choice for which arguments
You have fought for women's rights.
are provided in this guide.
Why don't you want the same rights
for the fetus?
19
WOMEN'S PERSPECTIVES:
Health, Morality and Rights
Abortion does unspeakable horrors
to little babies in their mothers' wombs
20
Abortions are unsafe and harm
You would not kill a baby after it is born
21
women's health
9
Why don't you encourage women to
You act as though you always have women's
put their babies up for adoption?
21
best interest at heart, but that is not true
9
No woman needs to have an abortion
22
You only talk about hard cases
What about the wonderful people who would
because they raise people's sympathy
11
not exist if their mothers had abortions?
22
The time to make a decision about
children is before you are pregnant
12
VALUES AND CULTURE
Women should not be having sex unless
they are prepared for the consequences
13
Abortion affects the whole community.
The community should be involved
23
Abortion is a sin. It is evil and immoral
13
Abortion is an instrument of population
All you feminists ever talk about is rights
15
control
24
Women who act irresponsibly don't
China forces women to have abortions.
deserve the right to have an abortion
15
You must be in favor of that
24
Giving women the right to abort babies
The government needs to take measures
will only mean that abortions will increase
15
to protect the whole community
24
THE STATUS Of THE FETUS:
We don't need legal abortion in our country
24
Personhood and Rights
Abortion is the first step down the road
to a culture where life is not respected
25
The fetus is a person from the
Abortion is another way in which our
moment of conception
17
culture is rotting
25
CATHOLICS FOR A FREE CHOICE
P.38
HOW TO TALK ABOUT ABORTION
You believe that abortion will solve
problems of poverty
25
You want abortion to be legal so that no
children are born who have disabilities
25
The man has just as much to say as the woman
26
Abortion lets men off the hook
27
Shouldn't minors be required to have
their parents' consent?
27
CATHOLICISM
How can you oppose church teachings
and still call yourself a Catholic?
28
You are anti-Catholic. You want to
destroy the church
29
The church teaches that abortion is murder,
so how can you say it should be legal?
.30
Catholics who practice their faith agree
with the institution's positions
31
If you don't attend church regularly you
are not a Catholic
32
You should be excommunicated
32
Anyone who has an abortion automatically
excommunicates herself
32
The church is not a democracy
32
INSULTS AND PERSONAL ATTACKS
You promote abortion even though
you know it endangers women's health
33
How can you, a woman with no children,
talk with any authority about abortion?
33
Abortionists get rich doing abortions
33
Why do you spend your time working
on abortion?
33
Have you had an abortion?
34
CATHOLICS FOR A FREE CHOICE
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digitization capabilities, we are sometimes unable to adequately
scan such dividers. The title from the original document is
indicated below.
INDEX OF RESOURCES
Divider Title:
RESOURCES
p.39
HOW to Talk About Abortion
Index of Resources
The following resources are contained in this manual.
Catholics for a Free Choice. "You Are Not Alone."
An informational leaflet for Catholic women facing
Alan Guttmacher Institute. "Abortion in Context:
the abortion decision, 1990, (reprinted and updated
United States and Worldwide." Issues In Brief. New
2000), Washington, DC: Catholics for a Free Choice,
York: AGI, 1999. - WOMEN'S PERSPECTIVES
1990. - WOMEN'S PERSPECTIVES
Alan Guttmacher Institute. "An Overview of
Grobstein, Clifford. "Defining Personhood: A
Clandestine Abortion in Latin America." Issues in
Dialogue" (excerpt). Conscience, Spring 1992. -
Brief. New York: AGI, 1996. - WOMEN'S PERSPECTIVES
THE STATUS OF THE FETUS
Amici Curiae Brief of 167 Distinguished Scientists
Harrison, Beverly Wildung. "What If 'I' Had Been
and Physicians in Webster U. Reproductive Health
Aborted?" Excerpted from Our Right to Choose.
Services (88-605), before the US Supreme Court, Mar.
Boston: Beacon Press, 1983. - THE STATUS OF
30, 1989 (excerpt). - THE STATUS OF THE FETUS
THE FETUS
Catholic Voices. "Abortion and Catholic Thought
Hisel, Lisa M. "Abortion: A Reader's Guide."
Through History" in Catholic Voices At One With The
Conscience, Autumn 1996. - WOMEN'S PERSPECTIVES
Cairo Consensus, a dossier prepared for the Five-Year
Review of the United Nations International
International Planned Parenthood Federation.
Conference on Population and Development, 1999.
"Charter on Sexual and Reproductive Rights."
Washington, DC: Catholic Voices, May 1999. -
Factcard no. 2, Sept. 1996. - WOMEN'S PERSPECTIVES
CATHOLICISM
International Planned Parenthood Federation. "The
Catholic Voices. "Catholics and Contraception: A
Human Right to Family Planning and Sexual and
Struggle for Control" in Catholic Voices At One With
Reproductive Health." London: IPPF, 1996. -
The Cairo Consensus, a dossier prepared for the Five-
WOMEN'S PERSPECTIVES
Year Review of the United Nations International
Conference on Population and Development, 1999.
Kissling, Frances. "The Church, Science, and the
Washington, DC: Catholic Voices, May 1999. -
Embryo." Conscience, Spring 1992. - THE STATUS OF
CATHOLICISM
THE FETUS
CATHOLICS FOR A FREE CHOICE
P.40
HOW TO TALK ABOUT ABORTION
Kissling, Frances. "Ending the Abortion War: A
Modest Proposal." The Christian Century, Feb. 1990. -
VALUES AND CULTURE
Kissling, Frances. "Fatherhood Is Not About Rights."
Conscience, July/Aug. 1988. - VALUES AND CULTURE
Kissling, Frances. "If War Is 'Just,' So Is Abortion."
Catholics for a Free Choice. - CATHOLICISM
Kissling, Frances. "Opposition to Legal Abortion:
Challenges and Questions." Planned Parenthood
Challenges (International Planned Parenthood
Federation), 1993/1. - CATHOLICISM
Kissling, Frances. "Religion and Abortion: Roman
Catholicism Lost in the Pelvic Zone." The Guardian
(UK), March, 1988. - CATHOLICISM
Kissling, Frances, and Liz Seaton. "Church Law and
Abortion: Deciphering the Code." Guide for Prochoice
Catholics. Washington, DC: Catholics for a Free
Choice, 1990. - CATHOLICISM
Planned Parenthood of New York City. "Let's Get
Serious about Ending Teen Childbearing: Teach Girls
to Take Charge of Their Futures," advertisement
placed by Planned Parenthood of New York City,
Inc., in the New York Times, Feb. 28, 1995. - VALUES
AND CULTURE
Religious Coalition for Reproductive Choice.
"Religious Pro-Choice Americans Speak Out." Fact
sheet (Speakout #01:Most), 1995. - THE STATUS OF
THE FETUS
Ruether, Rosemary Radford. "Women, Sexuality,
Ecology, and the Church." Conscience,
Spring/Summer 1993. - WOMEN'S PERSPECTIVES
Wolch, Mary Jean. "An Open Letter from a Catholic
Birth Mother." Conscience, Autumn 1996. - THE
STATUS OF THE FETUS
CATHOLICS FOR A FREE CHOICE
FEEDBACK FORM
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HOW to Talk About Abortion
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Strategies for Successful
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Women's Perspectives:
Health, Morality and Rights
The Status of the Fetus:
Personhood and Values
Values and Culture
Catholicism
Insults and Personal Attacks
Questions For Your Adversary
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CATHOLICS FOR A FREE CHOICE
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HOW TO TALK ABOUT ABORTION
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like to see more resources?
Women's Perspectives: Health, Morality
and Rights
The Status of the Fetus: Personhood
and Values
Values and Culture
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