Spokeswoman of Evil Speaks!

Recently we peered into The Mind Of Evil in an attempt to understand what the Obama administration was thinking when it imposed its draconian contraception requirement.

Now we get a little more insight into the Mind of Evil from evil spokeswoman herself, Kathleen Sebelius, who writes an editorial in USA Today with the preposterous title “Contraception rule respects religion.”

Let’s see what she has to say . . .

One of the key benefits of the 2010 health care law is that many preventive services are now free for most Americans with insurance. Vaccinations for children, cancer screenings for adults and wellness visits for seniors are all now covered in most plans with no expensive co-pays or deductibles. So is the full range of preventive health services recommended for women by the highly respected Institute of Medicine, including contraception.

I don’t know who the generically-named Institute of Medicine is. Perhaps their offices are located next door to the Superfriends’ generically-named Hall of Justice. However, the Institute of Medicine ain’t so highly respected by me if they’re recommending contraception for women as a preventive health service.

Children are not a disease, and they do not need to be prevented the way cancer or pneumonia do. While some women might have medical conditions that contraindicate pregnancy, that does not justify contraception as a means of avoiding it, and certainly the idea of recommending contraception to women in general is reflective of agenda rather than medicine.

Today, virtually all American women use contraception at some point in their lives.

This is irrelevant to the issue at hand. Virtually all women—and men—do stupid and immoral things at some point in their lives. That does not mean these things aren’t stupid and immoral.

And we have a large body of medical evidence showing it has significant benefits for their health, as well as the health of their children.

HUH?

What kind of Orwellian doublethink is this?

How does contraception—indiscriminately considered—improve the health of women or their children? The Pill, Norplant, IUD’s, condoms, etc. all work by different mechanisms and have different effects on the bodies of the people using them. The only effect they share in common is that they prevent pregnancy. If the claim is that avoiding pregnancy itself is a health benefit then it’s hard to see how that could benefit a woman’s children—since without pregnancy they wouldn’t exist. And as to health benefits to the mother, even if we set aside the idea that we’re dealing with junk science filtered through an anti-child, pro-loose-sex ideology, the same supposed benefits from not-being-pregnant can be achieved without contraception.

But birth control can also be quite expensive, costing an average of $600 a year, which puts it out of reach for many women whose health plans don’t cover it.

Well, the cost is going to depend entirely on what kind of contraception you are using. I haven’t checked the price of condoms, but unless nymphomania or satyriasis is involved, I imagine their use would not cost $600 a year.

Further, abstinence and NFP are free.

And nothing that the evil spokeswoman has said has established that contraception is a good thing or that it should be used.

The public health case for making sure insurance covers contraception is clear.

No. This is nonsense.

There is no “public health case” for making sure that insurance covers contraception because we haven’t even shown that widespread use of contraception is good or that it benefits public health. All we have are assertions without supporting evidence, and with no attention given to the moral character of the question.

Proceeding from the purely secular level, there is this fact: If people have easy access to avoiding pregnancy then a host of ills follow, including promiscuous, irresponsible sex, the treating of women as sex-objects, the juvenilizing of men, marital breakup, increased infertility, and the demographic winter caused by people having fewer children.

Even pagan Roman emperors like Augustus recognized that if you want a population to maintain itself, you can’t let it slide into declining birth rates. When this is a danger, people need to be incentivized to have more children (which Augustus did in a variety of ways). They should not be disincentivized by passing out free contraceptives!

And then there’s this: By passing out free contraceptives you create a false sense of security regarding pregnancy and thus encourage more promiscuous sex, but the very same attitude of irresponsibility leads to greater contraceptive failure (because the irresponsible don’t use the conception consistently and correctly), leading to more accidental pregnancies, leading to a greater number of abortions.

Since abortion kills a child, there is actually a negative impact on “public health” just due to the accidental-pregnancy-leading-to-abortion effect of contraception right there.

But we also recognize that many religious organizations have deeply held beliefs opposing the use of birth control.

At least your ideology has not so blinded you that you fail to recognize this.

That’s why in the rule we put forward, we specifically carved out from the policy religious organizations that primarily employ people of their own faith. This exemption includes churches and other houses of worship, and could also include other church-affiliated organizations.

Here we have half-truth and deception.

The preceding sentence noted that “many religious organizations” have “deeply held religious beliefs opposing the use of birth control.” Fine.

But the new sentence says that the policy exempts *not* those religious organizations that have such beliefs but rather “religious organizations that primarily employ people of their own faith.”

There is a difference between the two. If you really wanted to protect religious freedom you would exempt religious organizations on the basis of their belief, not what proportion of their employees share their faith.

And this is not the only restriction Sebelius fails to mention. The exemption also requires that the institutions primarily serve people who share their faith, which leaves out a huge number of schools, hospitals, charities, etc. It doesn’t matter how deeply held the beliefs of the organization are. If they reach out to more than a certain proportion of people who do not share their faith then they are required to violate their deeply held beliefs.

And the situation is worse than that! But let this suffice to show the game that Evil Spokeswoman is playing through her selective presentation of information.

In choosing this exemption, we looked first at state laws already in place across the country.

So what? States can make law for good or ill. That doesn’t say anything about what policies the executive branch of the federal government should implement. If a bunch of states have a particular law, that’s no reason to impose it by executive branch policy on a national basis. If a bunch of states required people to jump off bridges, should the executive branch impose that nationally?

Of the 28 states that currently require contraception to be covered by insurance, eight have no religious exemption at all.

So . . . barely more than half of the states require contraception to be covered by insurance . . . and of those who do less than a third have a policy that is worse than yours . . . and all told less than 20% of states employ this even worse policy . . . and this justifies your policy how?

The religious exemption in the administration’s rule is the same as the exemption in Oregon, New York and California.

Assuming this is true (do these states all, really, use identical wording in their laws?), the fact that you’ve got 6% of the states agreeing with you is not really a particularly strong argument for your case. Not if you’re basing it on a nose-count of what state policy is.

It’s important to note that our rule has no effect on the longstanding conscience clause protections for providers, which allow a Catholic doctor, for example, to refuse to write a prescription for contraception.

So Catholic doctors aren’t required to violate their conscience. Why, then, are Catholic hospital administrators and board members?

Nor does it affect an individual woman’s freedom to decide not to use birth control.

I am so relieved to hear that the Obama administration does not favor forcing contraceptive pills down women’s throats. Even China doesn’t do that (normally). It’s perfectly happy as long as you don’t get pregnant more than once. Abstinence and NFP are okay with them. They don’t actually force you to take the Pill if you’ve already had a child. It’s so wonderful that the Obama administration isn’t proposing a policy that would force women to use contraceptives. Adding this line to her editorial sure makes Sebelius’s case more convincing.

And the president and this administration continue to support existing conscience protections.

In some minimal, Orwellian, politically convenient sense, I’m sure this is true.

This is not an easy issue.

To the contrary: This is an extremely easy issue: DON’T MANDATE CONTRACEPTION COVERAGE AT ALL, AND IF YOU DO, DON’T REQUIRE RELIGIOUS ENTITIES LIKE SCHOOLS AND HOSPITALS AND CHARITIES TO VIOLATE THEIR CONSCIENCES ON THIS POINT.

Only blind, inflexible ideology could make a simple issue like this appear hard.

But by carving out an exemption for religious organizations based on policies already in place, we are working to strike the right balance between respecting religious beliefs and increasing women’s access to critical preventive health services.

Well, you failed to “strike the balance” this time.

Next time, try not to be so nakedly totalitarian in your approach. Try actually respecting the consciences of people in general instead of the most-narrowly-construed-class-you-think-you-can’t-politically-afford-to-subject-to-the-policy.

And don’t have the evil spokeswoman talk to us like we’re idiots, either.

Those are my thoughts.

What do you think?

The Church Year: Feb. 8, 2012

Today is Wednesday of the 5th week in Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Septuagesima, and the liturgical color for today is white.

 

Saints & Celebrations:

On February 8, in the Ordinary Form, we celebrate St. Jerome Emiliani, founder of the Order of Somascha. It is an optional memorial.

In the Ordinary Form, we celebrate, St. Josephine Bakhita, virgin. It is an optional memorial.

In the Extraordinary Form, we celebrate St. John of Matha, founder of the Order of Trinitarians, confessor, who died in A.D. 1213. It is a Class III day.

If you’d like to learn more about St. Jerome Emiliani, you can click here.

If you’d like to learn more about St. Josephine Bakhita, you can click here.

If you’d like to learn more about St. John of Matha, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

49. Each of these factors, and both in certain cases, not infrequently produces imbalances in the relationship between the Liturgy and popular piety, to the former’s detriment and the latter’s impoverishment. These should therefore be corrected through careful and persistent catechetical and pastoral work.

Conversely, the liturgical renewal and the heightened liturgical sense of the faithful have often recontextualized popular piety in its relationship with the Liturgy. Such should be regarded as a positive development and in conformity with the most profound orientation of Christian piety.

The Church Year: Feb. 7, 2012

Today is Tuesday of the 5th week in Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Septuagesima, and the liturgical color for today is white.

 

Saints & Celebrations:

On February 7, there is no special fixed liturgical day in the Ordinary Form.

In the Extraordinary Form, we celebrate St. Romuald, abbot, founder of the Order of Camaldoli, who died in A.D. 1027. It is a Class III day.

If you’d like to learn more about St. Romuald, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

Historical considerations: the causes of imbalances

48. History principally shows that the correct relationship between Liturgy and popular piety begins to be distorted with the attenuation among the faithful of certain values essential to the Liturgy itself. The following may be numbered among the causes giving rise to this:

  • a weakened awareness or indeed a diminished sense of the Paschal mystery, and of its centrality for the history of salvation, of which the Liturgy is an actualization. Such inevitably occurs when the piety of the faithful, unconscious of the “hierarchy of truths”, imperceptibly turns towards other salvific mysteries in the life of Christ, of the Blessed Virgin Mary or indeed of the Angels and Saints;
  • a weakening of a senses of the universal priesthood in virtue of which the faithful offer “spiritual sacrifices pleasing to God, through Jesus Christ” (1 Pt 2,5; Rm 12,1), and, according to their condition, participate fully in the Church’s worship. This is often accompanied by the phenomenon of a Liturgy dominated by clerics who also perform the functions not reserved to them and which, in turn, causes the faithful to have recourse to piuos exercises through which they feel a sense of becoming active participants;
  • lack of knowledge of the language proper to the Liturgy – as well as its signs, symbols and symbolic gestures – causing the meaning of the celebration to escape the greater understanding of the faithful. Such can engender a sense of being extraneous to the liturgical action, and hence are easily attracted to pious exercises whose language more easily approaches their own cutural formation, or because certain forms of devotions respond more obviously to daily life.

The Church Year: Feb. 6, 2012

Today is Monday of the 5th week in Ordinary Time. The liturgical color is red.

In the Extraordinary Form, this is the season after Septuagesima, and the liturgical color for today is white.

 

Saints & Celebrations:

On February 6, in the Ordinary Form, we celebrate St. Paul Miki and Companions, martyrs. It is a memorial.

In the Extraordinary Form, we celebrate St. Titus, bishop of Crete, confessor, who died in A.D. 101. It is a Class III day.

In the Extraordinary Form, we also celebrate St. Dorothy, virgin and martyr, who died in A.D. 275. This celebration is a commemoration.

If you’d like to learn more about St. Paul Miki and Companions, you can click here.

If you’d like to learn more about St. Titus, you can click here.

If you’d like to learn more about St. Dorothy, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

46. At the outset of the twentieth century, St. Pope Pius X (1903-1914) proposed bringing the Liturgy closer to the people, thereby “popularizing” it. He maintained that the faithful assimilated the “true Christian spirit” by drawing from its “primary and indispensable source, which is active participation in the most holy mysteries and from the solemn public prayer of the Church.” In this way, St. Pope Pius X gave authoritative recognition to the objective superiority of the Liturgy over all other forms of piety; dispelled any confusion between Liturgy and popular piety, indirectly clarified the distinction between both and opened the way for a proper understanding of the relationship that must obtain between them.

Thus was born the liturgical movement which was destined to exercise a prominent influence on the Church of the twentieth century, by virtue of the contribution of many eminent men, noted for their learning, piety and commitment, and in which the Supreme Pontiffs recognized the promptings of the Spirit. The ultimate aim of the liturgical movement was pastoral in nature, namely, to encourage in the faithful a knowledge of, and love for, the divine mysteries and to restore to them the idea that these same mysteries belong to a priestly people (cf. 1 Pt 2,5).

In the context of the liturgical movement, it is easy to understand why some of its exponents assumed a diffident attitude to popular piety and identified it as one of the causes leading to the degeneration of the Liturgy. They faced many of the abuses deriving from the superimposition of pious exercises on the Liturgy as well as instances where the Liturgy was displaced by acts of popular worship. In their efforts to restore the purity of divine worship, they took as their ideal the Liturgy of the early centuries of the Church, and consequently radically rejected any form of popular piety deriving from the middles ages or the post tridentine period.

This rejection, however, failed to take sufficient account of the fact that these forms of popular piety, which were often approved and recommended by the Church, had sustained the spiritual life of the faithful and produced unequalled spiritual fruits. It also failed to acknowledge that popular piety had made a significant contribution to safeguarding and preserving the faith, and to the diffusion of the Christian message. Thus, Pope Pius XII, in his encyclical Mediator Dei of 21 November 1947, with which he assumed leadership of the liturgical movement, issued a defence of pious exercises which, to a certain extent, had become synonymous with Catholic piety in recent centuries.

The Constitution Sacrosanctum Concilium of the Second Vatican Council finally defined, in proper terms, the relationship obtaining between the Liturgy and popular piety, by declaring the unquestionable primacy of the Sacred Liturgy and the subordination to it of pious exercises, while emphasizing their validity.

The Weekly Benedict: Feb. 5, 2012

Here are this week’s items for The Weekly Benedict (subscribe here):

ANGELUS: Angelus, 29 January 2012

AUDIENCE: 25 January 2012

HOMILY: 25 January 2012: Feast of the Conversion of St Paul the Apostle – Celebration of Vespers

SPEECH: To the Rectors, Professors and Seminarians of the Pontifical Seminaries of the Italian Regions of Campania, Calabria and Umbria on the occasion of the Centenary of their Foundation (January 26, 2012)

SPEECH: To participants in the Plenary Meeting of the Congregation for the Doctrine of the Faith (January 27, 2012)

MESSAGE: 46th World Communications Day, 2012 – Silence and Word: Path of Evangelization

MESSAGE: 15th World Day of Consecrated Life: Feast of the Presentation of the Lord – Homily (February 2, 2011)

MESSAGE: World Mission Day 2012

 

The Church Year: Feb. 5, 2012

Today is the 5th Sunday of Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Septuagesima, and the liturgical color for today is violet.

In the Extraordinary Form, it is Septuagesima Sunday.

 

Saints & Celebrations:

On February 5, in both the Ordinary and the Extraordinary Form, we celebrate St. Agatha of Sicily, virgin and martyr, who died in A.D. 254. In the Ordinary Form, it is a memorial, and in the Extraordinary Form, it is a Class III day.

If you’d like to learn more about St. Agatha, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

45. The revival of the Liturgy was not the sole activity of the nineteenth century. Independently of that revival, popular piety experienced significant growth. The revival of liturgical song coincided with the development of many popular hymns, the widespread use of liturgical aids such as bilingual missals for the use of the faithful, and a proliferation of devotional booklets.

The culture of Romanticism rediscovered man’s religious sense and promoted the quest for, and understanding of, the elements of popular piety, as well as emphasizing their importance in worship.

The nineteenth century experienced a phenomenon of crucial significance: expressions of local devotion arising from popular initiatives and often associated with prodigous events such as miracles and apparitions. Gradually, these received official approval as well as the favour and protection of the ecclesial authorities, and were eventually assumed into the Liturgy. Several Marian sanctuaries and centres of pilgrimages, and of Eucharistic and penitential Liturgies as well as Marian centres associated with popular piety are all emblematic of this phenomenon.

While the relationship between popular piety and the Liturgy in the nineteenth century must be seen against the background of a liturgical revival and an ever increasing expansion of popular piety, it has to be noted that that same relationship was affected by the negative influence of an accentuated superimposition of pious exercises on the liturgical actions, a phenomenon already evident during the period of the Catholic Reform.