THE CHANCERY V GOFIGAN (continued)

On her K57 radio show (Tuesday, July 23), host, Patti Arroyo, suggested a possible ulterior motive for the firing of Fr. Gofigan from his Dededo parish post and his otherwise rather clearly implied direction to go find another diocese.

In her interview with Fr. Gofigan - and independent of any comment made by him - Arroyo suggested that the action taken against Fr. Paul was not about the status of the registered sex-offender but about the desire of the Archbishop to implement the Neo-Catechumenal Way into Guam's largest parish, a move Gofigan is said to have resisted.

While Arroyo did not mention Fr. Gofigan's resistance to the establishment of the NCW in his parish, it has been commonly known for awhile that he did not favor it. It is also commonly known that the Archbishop is not only a strong advocate of "the Way", but is a practicing member, "walking" as it is called.

A few days later, on her Friday show, which she co-hosts with Ray Gibson and Travis Coffman, Arroyo was much more adamant about the whole episode being about Fr. Gofigan's resistance to the NCW. (A recording of the show is not currently available.)

Coffman had brought up the news that SNAP (Survivor's Network for those Abused by Priests), a national organization which had come to Guam a few years ago, had come out in support of the Archbishop's actions against Fr. Gofigan. The conversation then gravitated towards the subject of clerical sexual abuse in general. Arroyo then asserted that the whole thing had nothing to do with the sex-offender but was "all about the Neo-Catechumenal Way."

At that point I called in, not to discuss the NCW, but to clarify the crime for which the registered sex-offender was convicted: the rape of an adult. This clarification is critical to maintain because of the hot issue of sexual molestation of minors by clergy.  For whereas the general public may be more forgiving of a man who committed a rape 32 years ago, the public is not as likely to be as forgiving of a man who sexually molested a minor no matter how many years ago - as recent events have shown.

(Why the issue of child molestation continues to crop up in this affair is something I'll comment on separately.)

I also commented on the show that while a registry exists for sex-offenders, there is no such registry for convicted murderers or any other category of criminal who - given the reason behind a sex-offender registry - could be considered every bit as much a threat to parishioners or the general public, if not more. In effect, had Fr. Gofigan had hired a paroled murderer, it appears there may have never been a problem.

At that point, Arroyo again asserted that the whole issue was about the Neo-Catechumenal Way, and "didn't I agree?" I answered that she appeared to know more about that than I did. However, she continued to press me for my awareness about the division in the Archdiocese over the NCW.

I replied that I was very aware of the division. (I had addressed the division in 2008 when I became aware of a protest* mounted in front of the Cathedral during its 50th anniversary. See Honest Thoughts on the Neo-Catechumenal Way - a post which continues to get a high amount of traffic.)

However, I did not agree or disagree with Arroyo's assertion. The short of it is this:

It is well known that the Archbishop has been heavily advocating "the Way" in this Archdiocese for the better part of a decade. Equally well known is the resistance of some pastors to the NCW which allegedly includes Fr. Gofigan, who, until now, pastored the largest parish on the island.

Also, coming to light is a disagreement over the formation of seminarians who do not want to be formed within the context of the NCW. Guam's seminary (Redemptoris Mater) is known to be the seat of the NCW on Guam and it is easy to assume that any seminarian passing through it will be formed in the manner of NCW traditions and ends. I don't know this for sure, but as stated, it is easy to assume this and most due.

It has come to light that Fr. Gofigan, in responding to the desire of certain young men desiring priesthood but who do not want to be formed within the NCW, had been seeking alternatives for their formation. This was thought to be in opposition to the will of the Archbishop who apparently is desirous of having all local seminarians be formed for the priesthood at Redemptoris Mater.

A recent event involving a seminarian who objected to NCW formation and Fr. Gofigan's reported support of the seminarian seems to have fueled the fire that also led to the revoking of Fr. Gofigan's position as Director of Vocations for the Archdiocese along with the demand for his resignation as pastor. News travels fast on Guam and this may have been why Arroyo, apparently independent of any comment made by Fr. Gofigan, zeroed in on the NCW.

In any event, these divisions do exist and are getting exponentially worse. Many supporters of the NCW simply align any and all resistance to "the Way" with disobedience to the Archbishop. Opponents of "the Way" claim the Archbishop is not just a supporter of "the Way", but is "one of them", and thus no longer represents all Catholics on Guam.

The Archbishop is in fact "one of them": a member of one of the communities. And while whether or not he still represents all Catholics on Guam can be argued, the perception by many is that he does not because he is "in it."

Nothing stated here is new of course. This has been the talk for almost a decade. Many in the NCW simply count the opposition as necessary persecutions for the eventual "triumph" of the NCW. And the opponents feel they are being persecuted because they do not wish their parish to be broken into communities and forced into practices they reject.

The word "triumph" is not used loosely. In a conversation with a very knowledgeable priest within the NCW, I was informed that it is the belief within the NCW that traditional parish-based Catholicism is "broken" and that the small community model of the NCW is the future of the Catholic Church universally. While we all can profess the same Faith, the contention appears to be over whether which model will triumph.

Personally, I don't completely disagree with this priest's analysis. The parish model is very broken as evidenced by the mass exodus by Catholics from Catholicism altogether. However, I would contend that the parish model broke itself when the parish became about the parish and not about what the parish is supposed to be about. (I won't go further here on that point.) The small community model may be part of the answer, or it may be the answer itself. However, if that is to be the case then evangelism not ostracism is what is needed.

This leads to the final point on this post. As we know, Fr. Gofigan was not just relieved of his duties, he was, in effect, banished from Guam. The fact that the Archbishop added "if it is your wish" does not soften that fact. It is the equivalent of me telling my son that where he'll sleep and eat from now on is "open to discussion" and if he doesn't like it he can get the hell out.

A priest, especially an incardinated one, is the spiritual son of his bishop in a much more significant and material way than average lay persons are the spiritual sons and daughters of their priests and bishops. However, Fr. Paul's banishment goes beyond just the spiritual. He also placed his material well-being in the hands of his bishop upon his ordination. His ability to work, live and eat depends greatly upon his status as a practicing priest within a diocese, serving at the will of a bishop.

Unlike a son who I may have banished from my home, Fr. Gofigan can't just go find another place to live and pick up a job somewhere to make ends meet. Though technically he could, Fr. Gofigan is a priest and is a priest forever, yet has no ability to function fully as a priest apart from the "permission" of a bishop.

I also brought this up on Arroyo's show on Friday. For whereas the people of Guam may well have deferred to the Archbishop's decision to remove Gofigan from his posts regardless of the circumstances, the community of Guam, if it is as family-centered as we are told it is, will not take well to the spiritual, material, and geographical banishment of a son by his father, especially when there is no possibility of the son, however prodigal he may or may not be, to return to the father.

I will also state, at least in some defense of the Archbishop, that while he did in fact sign the letter to Fr. Gofigan, it was most likely composed by others, and it wouldn't be the first time a bishop, or even a Pope, authorized an action for which the repercussions had not been fully thought out.

Regardless of who is right and who is wrong, it is a matter of great regret for every Catholic that this could not have been handled more as a private family matter between a father and his son. However, it is now too late for that, and all of us Catholics will be getting lessons in canon law and the process of hierarchical recourse.

*The protest was mounted in response to an ultimatum given to three parish priests to comply with the Archbishop's wishes to cooperate with the Neo-Catechumenal Way or leave the diocese.

THE CHANCERY V GOFIGAN

On July 16, 2013, Fr. Paul Gofigan, Pastor of Santa Barbara Parish in Dededo, Guam, was given a letter by Archbishop Anthony Sablan Apuron: 1) demanding his resignation, 2) relieving him of his duties as Director of Vocations and Director of Diaconate Formation, and 3) releasing him from the Archdiocese to "go and look for a benevolent bishop" willing to accept him.

According to the letter, the Archbishop's actions were due to Fr. Gofigan's alleged disobedience in regards to an order apparently issued in 2011 by the Archdiocesan Vicar General (Msgr. David C. Quitugua), to Fr. Gofigan to terminate the employment of a worker known to be a registered sex offender.

The Archbishop accused Fr. Gofigan of causing "grave harm" to the parish by exposing his parishioners, "especially the youth" and the "children of a nearby school" to a "probable threat". He then accused Fr. Gofigan of bringing "grave, lasting and proven harm to the parish" and thereby demanded his resignation.

The Archbishop then publicly replaced Fr. Gofigan by issuing an Aviso in the "U Matuna", the official newspaper of the Archdiocese. The edition first appeared at Saturday evening Mass on July 20, 2013.

On July 20, 2013, Fr. Gofigan responded to the Archbishop's letter with a letter to his parishioners clarifying that he had indeed terminated the employee, who was a maintenance worker at the parish, upon the order of the Vicar General in 2011. He also clarified that the registered sex offender had committed his crime (the rape of an adult female) 32 years ago, had served his time in prison, had sought reconciliation with the church for himself and his family, and, though he was no longer employed, had continued to help with maintenance tasks when asked.

Fr. Gofigan went on to state that"the entire issue could have been cleared up" if they "simply had spoken" with him and done a "basic investigation." And rather than take the easy path and resign, he would take the much more difficult path and request a hearing. He also requested that his parishioners support the newly appointed parochial administrator (Fr. Dan Bien), and asked for prayers for himself and the archbishop.

Both letters and a news story is posted at the Pacific News Center website.

On Monday, July 22, 2013, the Archdiocese responded with a press release and stated as follows:

• The Archbishop DID in fact speak directly to Father Paul. He and the Vicar General, Msgr. David C. Quitugua, spoke to Father Paul in a meeting July 16 as he was informed of the decision.

• There WAS an investigation on the matter. Father Paul was informed of this in that same meeting and in the letter he received July 16. He was given an opportunity to respond.

The press release and a news story can be found at the Pacific News Center website here.

On Tuesday, July 23, Fr. Gofigan was contacted and interviewed by a local radio station (K57). During the interview, Fr. Gofigan again clarified that he had terminated the employee as ordered, that he had continued to receive the subject person and his family at the church and at the rectory on a pastoral basis, and that the person had continued to assist Fr. Gofigan and the parish when asked. 

He also reaffirmed that the registered sex offender had committed his crime 32 years ago, had served his prison sentence, had sought reconciliation with the church upon release, and in Fr. Gofigan's opinion, did not present a threat to anyone, and in fact had obtained a police clearance in order to first be employed at the parish in 2008. (Note: The sex offender registry was not established until 2010)

Fr. Gofigan also clarified that this person did not have keys to the parish, as alleged by the Archdiocese, but had been given keys by Fr. Gofigan to open the church on occasion when Fr. Gofigan was running late. 

Fr. Gofigan went on to state in the interview that he was pursuing the right to due process as afforded him by Church law (Canon law), and contested that he was not given the canonically required 15 days to respond to the accusations against him, but only "15 minutes" (on July 16), and that his position as pastor was "a canonical one", and, as such, required a canonical process to remove him, a process Fr. Gofigan says was not afforded him but a process he his now requesting.

The interview with Fr. Gofigan on K57 can be found here.

Because the Archdiocesan press release of July 22 had emphasized the danger posed by the subject person to a "school full of children...in very close proximity to the parish", Fr. Gofigan sent out his own press release on July 24 clarifying the autonomy of the school from the parish and stated that neither he nor anyone else on his staff had access to the school outside the normal security procedures established by the school. He also addressed the current status of the subject person as follows

The person who was terminated in 2011 does not possess keys to the Church and its facilities. That person and spouse as well as their children are parishioners of Santa Barbara and have frequented Santa Barbara church and its facilities many times for Mass, functions, and other activities happening at the church and its facilities.

He then stated:

In my refusal to resign as pastor, I am requesting that the Archbishop performs his duties and obligations in accordance with the teachings and laws of the Church. 

The full press release and news story is posted at the Pacific News Center website here.

Related links:
Code of Canon Law: The Procedure in the Removal and Transfer of Pastors (Cann. 1740-1752)
Dededo Priest Asked to Resign - KUAM, July 22, 2013
Archdiocese Responds to Priest Replacement - KUAM, July 22, 2013
Parishioners disagree with Archbishop's position - KUAM, July 23, 2013
Archdiocese says parish priest failed to fire known sex offender - Pacific Daily News, July 23, 2013
Pastor refuses to resign - Marianas Variety, July 23, 2013
Priest to initiate litigation rather than resign - Marianas Variety, July 24, 2013

My comments: 

The following was posted as a comment to the Pacific Daily News Story: Archdiocese says parish priest failed to fire known sex offender.

No one is questioning the right of the Archbishop to protect children or parishioners in general from known sex offenders. Fr. Paul terminated the man when he was told to. The issue now is not the termination of the employee but the termination of Fr. Paul. Pastors have a canonical position and canonical procedure must be followed for the removal of pastors.       

Fr. Paul's position is that procedure (similar to due process) was not followed and his canonical rights as a pastor were violated. Canon Law (Church law) gives him the right to a hearing and to be represented by a canon lawyer.  

Few people know to what extent the Catholic Church has gone to extend canonical (legal) protections to both priests and laity and to provide a path for "hierarchical recourse", a recourse that can lead all the way to the Apostolic Signatura in Rome, the equivalent of the Supreme Court. The fact that it has done this is testimony to the Church's awareness of the abuse of sheep by its shepherds. 

In this case, Fr. Paul was not just removed from his position as pastor, his faculties to say Mass were revoked and he was "invited" to leave the island. With the accusation of "harboring a sex offender" over his head, he would have nowhere to go. No bishop would take him and he would no longer be able to function as a priest. 

Fr. Paul's contention is that this was an abuse of power and his life has been destroyed. Whether that is truly the case is what we will be decided before a tribunal in what will be similar to a court case.

VIDEO: Father Paul Believes His Canonical Rights as a Priest Were Violated

VIDEO: Father Paul Believes His Canonical Rights as a Priest Were Violated

VIDEO: Father Paul Gofigan Refuses Archbishop's Instructions to Resign; Seeks Hearing Instead

TRAYVON MARTIN: JUST ANOTHER USEFUL BODY

So here's the thing. The prosecution in the Zimmerman-Martin case had a lot on their side:

• The President of the United States who compared the dead teen to his own son (completely unprecedented).
• The U.S. Department of Justice which (unconstitutionally) financed and orchestrated protests against the defendant.
• Most of the major media dutifully carrying the president's water to keep this a case about race, and editing actual evidence to manufacture racial bias (SEE BELOW)
• Major threats of violence and civil unrest if the defendant was not found guilty.
• A judge heavily invested in a guilty verdict of some kind (thus she offered the lesser charge of manslaughter once it was evident that second-degree murder could not be proved).
• Months of 24/7 national media coverage portraying the victim as a 13 year old rather than a man big and strong enough to break the defendant's nose with a single punch.
• And ultimately a jury that had to know they would be living in fear for a long time to come should they find the defendant not-guilty.

The fact that the prosecution could not make its case was ultimately due to one thing, the testimony of the forensic expert who demonstrated that Martin was on top of Zimmerman when he was shot. Even if Zimmerman had provoked the encounter by "following" Martin, Martin still made the choice to engage Zimmerman and break his nose, and, as the forensic expert proved, proceeded to harm Zimmerman further.

The jury had absolutely nothing to gain and everything to lose by finding the defendant not-guilty. They will probably have to move or live in hiding for many years. The fact that they found the defendant not-guilty is glaring evidence that the prosecution itself had none - which is why in the end - the prosecutor told the jury to judge "with their hearts". In other words, "ignore the evidence", "don't use your brains", "go with your feelings."

Sadly, this is what many have done, gone with their feelings. The great tragedy though, is the suspension of brains to protect Barack Obama. Because ultimately this is his campaign, which is why he interjected himself into it from the beginning. Otherwise, it would have been just another shooting, which happens hundreds of times per day in this country.

Obama needs division, strife, unrest, and crisis, to "fundamentally transform America." It's right out of his community organizing Saul Alinsky handbook. Trayvon Martin has been just another useful body in that campaign. Watch and see.

**********
NBC's EDITED RECORDING
ZIMMERMAN: This guy looks like he's up to no good. ... He looks black.

THE FULL CALL:
ZIMMERMAN: This guy looks like he's up to no good, or he's on drugs or something. It's raining, and he's just walking around looking about.

DISPATCHER: Okay. This guy, is he white, black, or Hispanic?

ZIMMERMAN: He looks black.

***********

A SLEW OF PROBLEMS KEEP GUAM BAD

Published in the Pacific Daily News, July 14, 2013

Jackie Marati has publicly called Gov. Eddie Calvo a coward for letting Bill 19 lapse into law. So by that logic are we then to assume that Marati would have called the governor a hero if he had signed it? Probably not. He'd be called worse things.

Read full article here or here if link no longer works. 

CHURCH SHOULD NOT TAKE GOVERNMENT AID

Published in the Pacific Daily News, July 7, 2013

I found it a bit coincidental that an editorial praising the good deeds of Deacon Frank Tenorio appeared opposite an opinion piece on immigration by Cardinal Timothy Dolan on the same day (June 15 Pacific Daily News).

Read full article here or here if link no longer works.

ON QUOTING THE POPE

Letter to the Editor of the Marianas Variety, Guam. Published 6/16/13.

Click here to link to the online edition or here if the link no longer works to a pdf copy of the published letter. The text of the letter with links for documentation follows:

In “ben’s Pen” (Marianas Variety, June 13, 2013) Senator Ben Pangelinan includes a paraphrase of a quote by Pope John Paul II: “The measure of a country's greatness should be based on how well it cares for its most vulnerable populations.” 

 It’s a curious quote for Pangelinan to use, for the context of the quote was a May 2000 address to the new ambassador of New Zealand to the Holy See in which the pope carefully took the ambassador to task for his country’s persistent opposition to legal protections for the unborn and New Zealand’s near world-leading abortion rate.

 The pope had actually gone on to define those “vulnerable populations” as the “unborn and the dying”. Here’s what the pope actually said: “A society will be judged on the basis of how it treats its weakest members; and among the most vulnerable are surely the unborn and the dying.” (Libreria Editrice Vaticana)

 I call Pangelinan’s use of the quote “curious” because no sitting senator has been more vociferously opposed to legal protections for our society’s “most vulnerable” - the unborn - than Senator Pangelinan. 

 His opposition to Bills 54-30 and 52-31 on the session floor is a matter of record, and both speeches were impassioned assaults on any attempt to intervene on behalf of the unborn by giving the mother a simple pamphlet outlining the potential risks of abortion, her rights, and her alternatives.

 Both bills called for the availability of information already called for by the U.S. Supreme Court in Planned Parenthood v Casey and by the laws of the majority of U.S. states. 

 But Pangelinan has remained adamant that Guam women should not be given information that might change their minds about proceeding with an abortion, even though nearly 10% of pregnancies on Guam now end in abortion and two thirds of those are of Pangelinan’s own ethnic group. (Guam Medical Records)

 Senator Pangelinan also criticized the lack of implementation of the Health Care Exchange called for by the Affordable Care Act. At a public forum held last July by the Guam Medical Society, local health insurers confirmed that the Exchanges would fund abortions. 

 Several states, having discovered the abortion funding mechanism, have chosen to opt out of the Exchanges. Due to an oversight in the Affordable Care Act, Guam would have to opt in. Apparently that’s what Senator Pangelinan wants us to do - and once “in”, Guam residents would be forced to fund abortions.

 Since Senator Pangelinan quotes John Paul II, so will I: “(T)o safeguard the inviolable rights of the human person...is the principal duty of every public authority...(and) laws which legitimize the direct killing of innocent human beings through abortion or euthanasia are in complete opposition to the inviolable right to life proper to every individual.” (Evangelium Vitae, 71-72)

FIND INFORMATION BY INVESTIGATING ABORTIONS

Printed in the Pacific Daily News, May 26,  2013 

"Rendering a female consistently infertile for the purposes of commercial sex through traditional birth control is tedious and fraught with forgetfulness and mistakes, and often result in costly abortions. Abortifacients like Plan B will make it much easier to use and abuse girls and women by making it easier for sex traffickers and their customers to destroy the evidence."

Read the full article here or here if the link is no longer active.

MARRIAGE IS NOT A BASIC HUMAN RIGHT

This op-ed was published in the Guam Pacific Daily News on April 26, 2013.

Former Guam resident, Bobbie Servino, is accusing the Catholic Church of promoting hatred and discrimination. In a letter to Cardinal Timothy Dolan, the current president of the U.S. Council of Catholic Bishops, Servino says that she is "outraged" that the Catholic Church spent "$2 million on anti-gay marriage ballot campaigns during last year's election."

Read more here or if the link no longer works go here.

SAME-SEX ARGUMENTS USING "LOVING" WRONG

Printed in the Pacific Daily News, Sunday, April 14, 2013

In 1967, the U.S. Supreme Court, in the decision known as Loving v. Virginia, ruled that state laws banning interracial marriage were unconstitutional. As one half of an interracial marriage, I am a direct and personal beneficiary of that decision and, as such, maintain and assert a personal right and duty to preserve its authentic legacy. 

Read more here. If link is no longer active go here.

THE REAL VIOLENCE AGAINST WOMEN

Published in the U Matuna, the newspaper of the Archdiocese of Agana, Guam, 3/10/13.

The number of abortions on Guam were down slightly in 2012 - from 295 in 2011 to 275 last year. There are no changes in trends: most abortions occur during the first trimester, young adults ages 18-22 have the most abortions, and Chamorros account for  the largest share (62%) of abortions. But what do these numbers mean and how can we bring them down?

Some advocate for better education of our youth. But the youth, ages 13-17, account for only 2% of abortions. Some call for greater access to contraception. But contraception is more readily available than ever before. Others would like to see more opportunities for adoption. But there is already a waiting list at CPS of hopeful parents waiting to adopt. Some say we need to improve the economy, but in general, wealthier economies have higher abortion rates.

So, what to do? First, we must put everything on the table. For several years now, our abortion reports have defied the myths that abortions on Guam are either procured by teens or outsiders. They are not. As mentioned, teens account for only 2% of abortions, and “locals” account for more abortions than all other ethnicities combined.

As Catholics, we must further admit that since 85% of “locals” identify themselves as Catholic, abortion is a Catholic problem. Also, for a culture that still largely prides itself as family-oriented and one which has traditionally cared for the children of relatives who were unable to care for their own, we must ask why the number of Chamorro children aborted by their mothers continues to escalate even while the percentage of the Chamorro population on Guam continues to decline.

In short, we must get rid of our myths before we can proceed. I personally tire of hearing “but they’re Catholic” when one learns of a certain lawmaker’s obstruction of pro-life legislation, or the now tired and transparent mantra about the culture being “family-oriented” given the staggering incidence of family violence we are constantly confronted with. Even more wearisome is the talk about the need to reach our teens when it’s the adults who account for 98% of abortions.

Our first reaction is usually “we have to talk about this more.” But as Catholics, we already talk about it “more”: no organization has defined doctrine condemning abortion as clear as ours, no group organizes more public protests, and no group is as active in the charitable ministries which address the social issues thought to be the causes of abortion. Yet our abortion numbers rise, and Catholics throughout the U.S., not just Guam, increasingly accept abortion even while the rest of the nation is heading in the other direction.

Some think that the number of abortions procured by Catholics is high because of the the Church’s teaching against the use of contraception. However, access to contraception has not only NOT slowed the abortion rate, it can be easily proved that contraception’s failure rate has contributed to increased abortions. According to the FDA, condom use, the most common form of contraception, will result in pregnancy 18% of the time, and oral contraceptives, 9% of the time. And of course - thinking “I’m protected” - contraceptive use leads to more frequent sexual activity which increases the number of contraceptive failures leading to more abortions.

It is difficult to battle the rate of abortion when one of its main causes (contraceptive use) is seen as the solution. But telling the truth about contraception’s failure and battling government initiatives to further inject it as a social solution is critical to any effort to decrease abortion. 

However, I hold little hope for this. Contraception is a “sacred cow”. Our culture desires sex without consequences - and contraception, despite its glaring failure rate and the monstrous spread of disease, proposes to hold the magic key.

Of course, in the end, women are the losers. Contraception liberates men not women. It’s the woman who end up with a “problem pregnancy” and in the abortion clinic when contraception fails. And in many cases she is drug there by the man who impregnated her. 

The Elliot Institute documents that nearly 64% of abortions are coerced. And when the woman is unwilling, she is often beaten or killed: homicide is the leading killer of pregnant women. Also, coerced abortions may account for why the post-abortive woman is six times more likely to commit suicide. 

Yet, often the most ardent advocates of increased legal protections for women are also the most ardent advocates of increased access to contraception and abortion. Contraception enables bad men to more easily use and discard women. And when contraception fails, abortion allows men to destroy the evidence. How fortunate for them that so many women believe these both to be “rights”.  

The 2012 Guam Abortion Report can be accessed at www.esperansa.org.

WRONG ANSWER AND THE TRAGEDY IN TUMON

The tragedy in Tumon last week is almost too huge to comment on. The grief and anger is simply unimaginable. Like most, I wondered what would make this person do such a thing. 

Some things have come to light: drugs, divorce, a romantic breakup, a recent departure from the structured world of school. In this case, it was a lethal cocktail of events which exploded into a murderous act.

Internet technology also may have factored. A You Tube video of the girl the suspect apparently separated from was found. In it she shares an emotional message of contrition over their break up, restates her love for him, and concludes by blowing him a kiss.

Whereas in the past many a broken-hearted lover may have stared longingly at a picture of a lost love, a video message from a former lover is quite another thing. Upon viewing the video myself, it was easy to imagine the emotions which might have overcome this 21 year-old male as he viewed it, probably over and over.

It also appears that the suspect may have planned to take his own life. It was reported that he had been giving away his personal belongings, and appeared deeply troubled. Such a plan is not hard to imagine when the above-mentioned “cocktail of events” is mixed with the video reminder of his loss.

While the suspect did not succeed in taking his own life - if that was his plan, it is certain that he had lost all regard for it. And his age and his action once again brought to the fore a concern about the mounting number of young people, especially males, who are increasingly prone to suicidal behavior.

Because suicide is such a terribly sensitive and thus dangerous topic on which to speak, I did not want to address it prematurely. However, given the impact of this incident, now may be an opportune time to examine a possible cause for the increase in suicide amongst the young which few have considered, nor seem to want to consider.

Nationwide, the suicide numbers are actually declining slightly. In 1950, there were 13.2 suicides per 100,000 people. As of 2010, there were 12.4. However, for young people ages 15-24, and especially for males, it’s another matter. During the same time period, suicide in this age bracket has tripled.

Losing so many young people, just as the promise of life is beginning, is an atrocity  of pandemic proportions that should force us to put everything on the table in our attempt to address it. But there is one thing which is never “put on the table”. 

The most common cause of suicide in this age bracket appears to be despondency over a broken romance. But “breaking up” is not new. What IS new is the sharp increase in violence and suicide which follows upon the end of a romantic relationship. Why?

If we were to graph it, we would easily see that the increased rate of suicide amongst the young would match the increased rate of young people who are sexually active. So while breaking up is not new, the rate at which an increasing number of young, unmarried people are having sex with each other IS. (Does not apply in all cases, of course.)

Draw your own conclusions, but sex does something to a young couple that simply exchanging rings and innocent affections does not. Sex, regardless of age or intent, does what it was designed to do: makes two people one. It is not just a biological act, it is an irreversible exchange of persons which, if nature so deigns, fuses the two into a wholly new person: a child.

Thus, breaking up is no longer a matter of a “Dear John letter” and giving back a ring. Whether or not pregnancy occurs, the breaking of a sexually bonded relationship is the full ripping apart of “one body”, a fission of persons, the relational equivalent of splitting the atom with metaphorically proportionate consequences of emotional and spiritual fallout, often far beyond ground zero. 

The rupture of sexually-fused persons leaves a radioactive emotional wound, a hemorrhage that does not heal, despite the numbness time may assuage it with. And death is the fallout: murderous rampages, suicide, emotional self-destruction, drug addictions, broken families, genital diseases, and generations of broken people.

And what is our answer? More condoms, more birth control, more “Plan B”, more pills, patches, implants, abortifacients and abortions because “they’re gonna do it anyway.” 

Wrong answer! While contraception might limit pregnancy, it will never limit the internal devastation wrought by the splitting of persons fused together in sexual intercourse. Think about that the next time some politician or federally funded project wants to teach your child how to put on a condom.

CRAIGSLIST CHILDREN

A Catholic friend recently shared how proud she was of a niece who had agreed to be a surrogate mother for a couple who was unable to conceive. She saw her niece’s willingness to carry a child for another as an act of charity and selflessness. 

Like many Catholics, she either has no clue that her niece’s act is “gravely immoral” (CCC 2376) or believes, as do many Catholics, that she is free, as regards Catholic teaching, to “take it or leave it”, and yet remain a Catholic in good standing.

While dissent from the church’s position on contraception is well known, dissent from its opposition to non-natural conception, though similarly pervasive, is not well known. In fact, because, human life is a good, and human life is what is sought, the laboratory construction of life outside the marital act is even more readily accepted than is contraception.

Until recently, access to reproductive technologies was expensive and thus rare, so it didn’t stir as much controversy as did the debate over contraception. However, cheap sperm can now be ordered off Craigslist and disposable artificial insemination kits picked up at a drug store.

In fact, this is what a lesbian couple in Kansas did recently. The couple had already adopted several children but wanted to have a child of “their” own. They placed an ad on Craigslist for sperm, found a donor, did the “do-it-yourself” insemination, and soon gave birth to a child. 

The couple also did a “do-it-yourself” agreement with the sperm-donor which relieved him of any parental responsibilities. All was well until the couple split and the woman who bore the child became a “single mother”. 

Upon losing her job, the mother sought state aid for the child. However, the state chose to sue the father for child support. Of course the father - or sperm donor (you see the problem) produced the document which he believed relieved him of any responsibilities. However, Kansas declared the the agreement invalid and the sperm donor is now on the hook for child support.

Of course, the donor is contesting this, and lawyers, judges, state officials, the media, and gay-rights folks have all hopped on to a finger-pointing merry-go-round which is reminiscent of the “much ado” in Shakespeare’s “Much Ado About Nothing”, except that it’s NOT about “nothing”, it’s about a child.

This mess allows us to see the wisdom of the church, which centers its teaching NOT on the happiness and rights of adults, but on the well-being and rights of the CHILD who has a RIGHT to be “begotten”, not “made”; and “to be conceived, carried in the womb, brought into the world and brought up by his own parents.” (Donum Vitae)

In its insistence on the rights of the child, the church has a curious ally. Not known for aligning its views with Catholic teaching, the United Nations in its Declaration of the Rights of the Child (1959) declares in Article 6 that the child “shall, wherever possible, grow up in the care and under the responsibility of his parents.”  In 1959, the laboratory generation of human life was yet science fiction, so by “parents” the U.N. meant the obvious. 

The Declaration further echoes Church teaching on the rights of parents to educate their child: “The best interests of the child shall be the guiding principle of those responsible for his education and guidance; that responsibility lies in the first place with his parents.” (Article 7)

And Article 2 speaks directly to the Kansas situation: “The child shall enjoy special protection, and shall be given opportunities...to develop physically, mentally, morally, spiritually and socially...in conditions of freedom and dignity. In the enactment of laws for this purpose, the best interests of the child shall be the paramount consideration.”

Recently, our nation has demonstrated an infatuation with U.N directives on everything from climate protocols to gun control. Thus, our complete lapse as regards the U.N’s call for the “paramount consideration” of the “interests of the child” is telling. 

In our wholesale stampede to claim a right TO a child, we have vacuously trampled on the rights OF a child, most especially the right OF a child to be treated as “gift”, and not a product.

And speaking of science fiction, the ability to forecast a person’s medical future, and even life-span, through the observance of genetic markers, was probably not even imagined in 1959, but is almost standard science today. 

Such medical progress makes it all the more critical to protect the child’s right, “wherever possible”, to be “begotten” not “made”, “to be conceived, carried in the womb, brought into the world and brought up by his own parents”, AND NOT assembled with parts purchased off Craigslist.

CLASS WAR AND THE MAGI: LET US NOT GO BACK THE WAY WE CAME

The first two groups of humans to see the Christ Child - at least according to the scriptural account - couldn’t have been more opposite. 

 Shepherds, in Jesus’ day, were a despised class. Only slaves and prisoners were lower.    

 The Magi, though their occupation and origin isn’t clear, were certainly from an upper-class crowd, given the expensive gifts they bore, the distance they travelled, and their apparent advanced learning.

The presence of two ends of the social spectrum in the Christmas narrative is commonly accepted to demonstrate, as Peter would later say, that God “is no respecter of persons” (Acts 10:34), and as Paul would elaborate, all are equal before him: “neither Gentile nor Jew, slave nor free, woman nor man. (Gal 3:28)

Fast forward, and today, at least in this nation, those roles appear to be reversing. The “poor” are an increasingly courted class and the wealthy (excluding movie stars, sports stars, and wealthy liberals) are an increasingly despised class. By “courted”, I mean the consolidation of political power through the cultivation of a dependent class which will act as a reliable stable of voters.

Historically, this has been most easily accomplished by vilifying the “haves” and inflaming the envy of the “have-nots”.

Seeding envy between the classes for the purposes of social division and the concentration of power is nothing new. Marx made a science of it. And 20th century tyrants soon employed it to fertilize the earth with human blood. Earlier, it served the French Revolution - justifying the unending basketful’s of severed aristocratic heads. 

Hitler’s use of it is perhaps history’s most profound demonstration of class war as a weapon of propaganda. Recall that Hitler’s “final solution” did not begin with boxcars and gas chambers, but with the objectification of the Jews as the cause of Germany’s economic woes. 

Hitler’s class war gradually conditioned ordinary Germans to no longer see the Jewish people as “the Jewish people” but “the Jewish problem.” Thus were the boxcars able to rumble undisturbed through idyllic German villages, and Dachau’s neighbors, nonplussed as they hoed the steady rain of human ash into their tidy gardens.

The 20th century death toll of class war is a thought we should keep in mind as our nation is further goaded into it through the persistent demagoguery of “the wealthiest Americans”, a campaign Christians sometimes unwittingly join because it looks and feels like social justice. 

No, we need not fear the prospect of box cars and gas chambers. In contemporary America, the ends of concentrated political power can be more neatly accomplished through the direct cultivation of a dependent class, which in 2012 , is now “mission accomplished.” According to the Senate budget office, welfare spending is now at $168 per day, outpacing median “worker” income which is lagging at only $137 per day.  In other words, the dependent class is now larger, fiscally speaking, than the class upon which it depends. 

The problem is that increased dependence wounds human dignity and foments its own revolution. Knowing this, the architects of class war, with the help of the media and much of academia, have, for decades, successfully oriented this foment towards the “haves”, or in today’s class war parlance, “the wealthiest Americans.”

However, even the most liberal experts admit that the president’s proposed increased tax on “the rich” won’t run our bloated government - which is borrowing at the rate of 188 million dollars per hour - for more than eleven days. Thus, we are left to assume that the rhetoric of fairness is a ruse, and “the rich” are simply convenient whipping boys.

But beyond that, and to the Christian point, the much overlooked fact is that class war is rooted in Envy, a capital sin. And as Christians, especially as preachers and teachers, we must be wary of the political machinery crafted to conscript our “preferential option for the poor” in the service of political ends, which, as the once-Cardinal Ratzinger (now Pope Benedict XVI) has said, will end up “betraying the very poor we mean to help “(Instruction on Certain Aspects of the “Theology of Liberation”, 1984).

The rhetoric of justice, equality, and fairness, in their current political concoction, may meld well with a Christian ethos, particularly a sentimentalized one. However, in the service of envy, they mask sin, a mortal one, and help no one.

It is clear from Luke’s account that the shepherds and magi probably didn’t run into each other at the manger. The magi are thought to have arrived a year or two later. However, the presence of both in every nativity scene and story speaks to the absence of caste and class in the presence of Christ. Like the Magi, let us not return the way we came.

A CRY IS HEARD IN RAMAH: THE SANDY HOOK ATROCITY

Much has been said about Connecticut and I hesitate to add to the mountain of words. I have watched my own parents bury a son, and in the end, there are no words, only - as C.S. Lewis said in “A Grief Observed” - “the red-hot jab of memory”. 

But apart from the incalculable pain suffered by those who lost a child or loved one - a pain no explanation will ever assuage, the ensuing culture war over who or what to blame is at once fascinating, repulsive, and perhaps, instructive.

From the Left, there is the predictable war on guns. From the Right there is the attack on a fallen culture and the media which glorifies it. In the middle there is the debate over what to do about the mentally ill. A bit above the fray, amongst religious leaders there are calls for prayer and homiletic revisits to the ancient problem of pain. 

Personally, I was tempted to blame the wicked incident on our nation’s mad embrace of the Culture of Death, and initially summed up the shooting with Mother Teresa’s biting condemnation: “If abortion isn’t wrong, nothing is.” 

And of course, that’s true. In a nation which chops up children in the womb at the rate of 4000 a day, what’s the big deal over twenty more - other than the fact that they were apparently wanted and could audibly cry as they died?

But abortion is not unique to our time and neither is child slaughter. This past week, only a few days distant from Christmas, we celebrated the Feast of the Holy Innocents and were reminded that children were the first martyrs, and parents, from whose arms they were ripped, have always suffered loss like no other.

The response to the massacre at Sandy Hook from many Catholics was uniquely colored by the fact that the horrific news was revealed as the Church prepared for Gaudete (Rejoice) Sunday, a fact which made for many attempts to liturgically contextualize the tragedy. 

My own thought was less about how to reconcile Connecticut with Gaudete, and more about how profoundly the shooting anticipated the Feast of the Holy Innocents wherein we once again hear the Jeremiah-an lament: “A cry is heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more.”

Meanwhile, in the news, the battle raged: gun control, mental illness, the desensitizing impact of relentless media violence, the shooter’s broken home, survivalist mother, and absent father, the need for better school security and greater community vigilance, and so on. 

There is much to say about each of these, but in the midst of a lemming-like rush to “get the government to do something”, we need remind ourselves that the greatest threat to human life is not madmen, but sane men. In the 20th century, “death by government” (democide), surpassed war as the number one cause of non-natural death. 

There are the usual suspects: Hitler (10 million), Stalin (62 million), Chang Kai-shek and Mao (50 million). But there are also 204 other documented cases in the 20th century of genocide, politicide, massacres, extrajudicial executions, and other forms of systematic democidal murder perpetrated by state and quasi-state regimes upon their own peoples.

It is important to recall that each of these monsters began, not as monsters, but as social reformers, as promisers of jobs and a “chicken in every pot”: the Thousand Year Reich (Hitler), the Five Year Plan (Stalin), and the Cultural Revolution (Mao).

Their eventual purges were not motivated by the bloodlust of madmen, but, like Herod, by seemingly sane political policies which necessitated the elimination of opposition and undesirables as an inevitable step in the march to their imagined utopias. 

It is also important to recall that prior to the mechanized slaughter of its own citizenry, each seemingly sane government instituted a seemingly sane policy to disarm its citizens, and for good reason. As Mao said: “All political power comes from the barrel of a gun.” 

One would think that with the brazen attack on the First Amendment by our current government, religious leaders would be wary of ceding even more constitutional ground by caving on the Second. However, the USCCB, in joining the clamor for gun control, has done exactly that. 

But gun control aside, there is the more ominous question of the wisdom of granting ever more power to a government which has already shown that it is willing to crush religious freedom and rule by diktat.

Before inviting more governmental control of guns, health care, or anything else, the USCCB, and religious leaders in general, may want to recall that increasingly centralized and empowered governments eventually turn on their own people, beginning with religious leaders. 

HISSING SOUNDS ONLY

On July  17, 2006, 18-year old Sycloria Williams stood against the wall of an abortion clinic waiting room gasping in horror at the sight of her baby. "She wasn't moving much, Williams later testified. “Twitching, gasping for air. She wasn't crying, just hissing, hissing sounds only."

Sycloria Williams was 23 weeks pregnant when she went to a Miami area abortion clinic. Williams was given “medication” (probably RU-486) and laminaria sticks were inserted into her cervix. She was then sent home and told to come back the next day.

For those who may not know, an RU-486 abortion occurs in two stages. On the initial visit, the woman is given the RU-486 pills which kill the unborn child. But this normally takes several hours. So the woman is usually sent home and told to return the next day. Upon returning, labor is induced and the dead child is delivered.

Williams returned to the clinic as instructed, but the doctor was late. While waiting, Williams was given Cytotec to induce labor and further dilate the cervix. Within a short time, Williams began to experience severe labor pains, but still no doctor.

Quoting from the lawsuit filed in 2009: “...unable to remain seated, Williams braced herself with the arms of the recliner chair she was sitting on. As she lifted herself, her water broke and she delivered a live baby girl onto the seat of the recliner. The baby writhed and gasped for air, still connected to Williams by the umbilical cord.”

Williams was horrified: "I thought it would be a blob thing, not a baby. She was really little, like this," she said, holding her hands about 12 inches apart. "It was like everything inside was coming out at once. There was just no stopping it." 

The sight of a fully formed baby was a complete surprise to Williams. "They never said anything to me that would make me think it was a baby. They only said things like ‘termination of pregnancy’. They cheated me. They didn't tell me everything..."

But the trauma was only beginning for Williams. While her baby writhed and hissed on the chair, the owner of the clinic ran into the room, knocked the baby onto the floor, cut the umbilical cord with a pair of shears, stuffed the baby into a biohazard bag, and threw little Shanice (whom her mother later named) into a garbage can. The doctor then arrived and sedated Williams.

An anonymous caller notified police about the incident and three days later Shanice’s body was found decomposing in a cardboard box in a clinic closet. A DNA test linked the baby’s remains to Williams.

The incident later made news when the Thomas More Society took an interest in the case. The Miami-Dade medical examiner had determined that the baby’s lungs had filled with air prior to her death, proving that Shanice had indeed been alive outside the mother’s body, but blamed the death on “extreme prematurity.”

The Thomas More attorneys insisted that Shanice’s death was a murder. The case dragged on for three years. In the end, the abortionist lost his license, and baby Shanice, whose body had been kept for evidence, finally received a proper burial.

The experience changed Sycloria. In 2009, she told a reporter: "No one should lose their life if you get pregnant. If I got pregnant again I would have the baby. I would tell them not to do it. I’ll say whatever to make them have second thoughts so they don’t do it…”

On January 6, 2010, to prevent abortion survivors from being similarly thrown in the trash, then-Senator Calvo introduced Bill 309-30: THE CHILD’S RIGHT TO LIVE ACT. The bill mandated normal medical care for children who survive failed abortions. 

Such a bill had already been passed unanimously by the U.S. Congress and had been signed into law by President George W. Bush in 2002. Proponents of Bill 309-30 were expecting our local legislature to respond similarly. We were wrong.

After an overwhelmingly supportive public hearing on February 11, 2010, the bill disappeared. Despite several inquiries and even public calls for a vote, Senator Frank Aguon, Jr.,  the then-Chairman of the Committee on Health, made sure Bill 309-30 died the same death as Shanice Williams: in a garbage can. 

A few weeks after the public hearing, two people related stories of children who had survived failed abortions. One lived and was adopted by a loving father and mother. The other died despite volunteer medical efforts to save him. How many more abortion survivors have died in Guam’s abortion clinic trash? We don’t know. Chairman Aguon made sure of that.

 See CNN account of the case here

HORROR AT THE BLUE HOUSE AND BILL 52-31

We now know from news reports that the owner of the Blue House not only forced Chuukese women into prostitution, she also forced at least one woman to get an abortion when she became pregnant. 

An informed consent law like that proposed by Bills 54-30 and 52-31 would require a pregnant woman who arrives at an abortion clinic to be given information on the alternatives to abortion, a phone number to call for help, and a 24 hour waiting period. 

Had this woman been able to call for help the Blue House slave ring might have been discovered earlier. But there is no law, and there was no number.

During the debate over Bill 54-30, opponents of the bill argued that we had no business interfering with a woman’s choice, that abortion was a decision between a woman and her doctor. Obviously, this was not the case for the slaves of the Blue House.

In fact, this is not the case for many women. A 2004 study published in Medical Science Monitor showed that 64% of women who aborted felt pressured, and 65% showed symptoms of trauma. In fact, a 1998 report in the Journal of the American Medical Association disclosed that murder is the number one cause of death for pregnant women. 

The report Forced Abortion in America revealed also that post-abortive women have 31% more health complications, a 65% higher risk of clinical depression, a 3.5 times higher risk of death from all causes, and are 7 times more likely to commit suicide compared to women giving birth. Even the pro-abortion Guttmacher Institute reported that some 30 percent of women have an abortion because someone else, not the woman, wants it. 

While abortion continues to masquerade as a “women’s rights” issue, abortion is really all about men, and freeing men to use and abuse women without consequence - other than a quick trip to the abortion clinic with girlfriend in tow when there’s a slip up. 

Yet our lawmakers continue to lecture us about a woman’s right to choose and challenge legislation that would force abortionists to advise women of their real rights: the right to require the father to pay for her medical care and financially assist her in raising her child, the right to Medicaid benefits for maternal care if she qualifies, the right to know about alternatives to abortion including adoption, and the right to know of the psychological and physiological risks of abortion.

Do we really think that an abortionist is going to give a paying client the phone and tell her to call a crisis pregnancy center? or CPS so she learn about the availability of adoption? Also, many women who are harmed by abortion do not seek damages from the abortionist because they do not want their abortion to be known. Thus there is need for regulation like that proposed by Bill 52-31. 

Informed consent legislation was first authorized by the U.S. Supreme Court in Planned Parenthood v. Casey in 1992 and has been adopted by more than thirty states. After more than four years of trying, it is hoped that Guam lawmakers will finally see that there is nothing wrong and everything right with ensuring that women have all the information possible prior to an abortion so that their choice can be a true choice.

As of this writing, Senator Rodriguez is once again attempting to report out Bill 52-31 in the hopes of getting it passed before the end of the legislative term. We will be watching.

But back to the Blue House case. The Governor has rightly ordered a deeper investigation into a possible police cover up, but he should also order an investigation into the abortion(s) that may be connected to the case. 

Physicians are “mandated reporters”. They are required by law to report abuse or signs of trauma and they are trained to recognize it. It’s hard to imagine that a pregnant, frightened, enslaved Chuukese immigrant, forced into prostitution, and living under daily threats of abuse of every sort, didn’t raise a red flag the moment she walked into the abortionist’s office.

A PERSONAL NOTE: I am well aware of how hard it is to read about abortion. It’s tough to write about it. But as Fr. Frank Pavonne of Priests for Life says: “Where abortion is hidden, abortion is tolerated.” And it has been hidden much too long on Guam. We are at a crisis point. We are aborting one out of every ten pregnancies with the majority being Chamorro. With a waiting list of adoptive parents at Child Protective Services, let’s see what we as a community can do to at least let those mothers know that there are alternatives to abortion and lifelong regret. Let’s pass Bill 52-31.

ARBEIT MACHT FREI??

A few years ago, what turned out to be a seven-week old human fetus was found floating through a local waste treatment plant. Such discoveries make news, but not so the bodies of the nearly seven dead children per week that pile up in dumpsters behind Tamuning’s abortuaries - or wherever it is they throw them.

According to Guam Medical Records, we abort one child every 1.2 days, or one abortion for every ten live births. Our killing spree equates to a rate of 1.85 abortions per thousand population and ranks Guam No. 17 in the world for most abortions. This is an atrocity beyond compare particularly when one considers that more than 50% of these aborted children are Chamorro.

There is also reason to believe that the abortion rate is actually much higher than reported and may be as high as 1000 annually or almost 3 babies per day. A 1990 article about abortion on Guam reported an estimate of 600 to 1000 abortions per year, and fragments of data compiled by Guam Medical Records prior to the imposition of a penalty for failing to report in 2008 suggests that this is true. (For more info see Esperansa.org)

Amazingly, government officials still think the answer to abortion is earlier sex education and increased access to contraception. It’s “amazing” because we have forty years of data showing that the abortion rate has exponentially exploded in the wake of such policies. It’s a simple formula: more contraception equals more abortion. The FDA’s own data on contraception tells us why. 

As the chart shows, all contraceptive methods have a failure rate. The availability of contraception eliminates the fear of pregnancy and encourages greater sexual activity. Increased sexual activity results in an increased number of contraceptive failures, which lead to more abortions since abortion is the solution to failed birth-control.

The male condom is the most promoted and most available method of birth control. However, the FDA’s own data tells us that its use will result in pregnancy 18 out of 100 times. Yet we are told that using a condom is “safe sex”. How safe is an airplane that is guaranteed to crash 1.8 out of every 10 times it takes off? Yet we are teaching our children how to put these on in grade school.

But getting pregnant may be the least of your worries. If a condom cannot stop sperm 18% of the time, then what in the world are we doing promoting it as a means of stemming sexually transmitted diseases, most of which are spread by bacteria and  viruses many times smaller than sperm? The FDA’s own data admits this, saying only that the male condom is the “best protection” against STD’s compared to other contraceptive methods which provide none.

Last year, Guam’s Department of Public Health reported the largest increase in sexually transmitted diseases in the last 5 years including 900 new cases of Chlamydia, a disease with which nearly 10% of Guam’s population, age 15 to 24, is infected. Yet, this same Department sponsors Prutehi Hao , a program which promotes condom use as if it is a new found cure for cancer. 

Imagine a policy which mandates greater access to guns as an answer to gun crime. Stupid, right? Yet just last week, our Congresswoman announced an Obamacare grant  to Guam DOE to “educate adolescents and young adults on both abstinence and contraception for the prevention of pregnancy and sexually transmitted infections.” While the requisite nod towards abstinence education is noteworthy, we can be sure it will get short shrift and condom use will be touted as “responsible”. 

 A few columns back I quoted Archbishop Sheen’s ominous observation: “God will forgive. Man may forgive. Nature NEVER forgives.” This stark, inevitable truth is never more mercilessly true than when it comes to the abuse of sex. Sex was designed by God for a reason. Whenever it is used contrary to that reason, ALL HELL BREAKS LOOSE...literally: a pile of corpses 50 million unborn children high, a pandemic of sexually transmitted disease, tragic rates of infertility, a black plague of female-related cancers, people crippled by rotting genitals, death of the most horrific sort, and for Guam - the self-genocide of the Chamorro.  

And what’s our government’s answer? More money for more of the same, and obeisance to a soviet-style mandate coercing us to pay for all this death, disease, and destruction under the guise of “preventative care” - a euphemism as deceitful and demonic as the Nazi’s “Arbeit macht Frei” (“Work makes you free”): words emblazoned in iron at the entrance to Auschwitz. There is much to fear.