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A Failed Moral Argument for Choice—Part 1: Let There Be Truth

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I recently finished reading “Life’s Work: A Moral Argument for Choice” by Dr. Willie Parker, a self-proclaimed Christian abortionist in the United States. I was interested in this book for two reasons: first, since Dr. Parker is an abortionist, his proximity to the practice gives him a unique perspective and opportunity for insight when it comes to the abortion debate that I felt was worth being familiar with. Second, I have become increasingly perturbed by the disconcerting phenomenon of Christians taking a pro-abortion stance and using the Bible to defend their position; thus, I wanted to read Dr. Parker’s attempt to justify abortion using a Biblical framework

Now, as someone who has written a book myself, I have some degree of respect for those who are capable of communicating their beliefs, ideas, and passions in a book. In short, I picked up Dr. Parker’s book with this tentative position of default respect. However, I was surprised—impressed, even—at how quickly he lost my respect. It was not the caliber of his writing that lost me, which was consistently clear, articulate, and grammatically correct. Rather, it was his analysis—or, shall I say, his lack thereof.

I will launch a full-scale critique of Dr. Parker’s “argument” another time, perhaps once I have regained more of my composure and recovered more fully from the shock of just how poorly researched, supported, and reasoned it is. For the time being, I will limit my critiques to something that Dr. Parker referred to ad nauseam and claimed to promulgate: truth.

Context: In the prologue to his book, Dr. Parker writes that he is constantly “travelling the country like a twenty-first-century Saint Paul, preaching the truth about reproductive rights…” (Parker, 2017, Life’s Work, pg. 5). I confess that, when I first read those words, I physically cringed, irked by the fact that Dr. Parker seems to think so highly of himself and his work that he felt entitled to compare himself to the man who is credited with writing 13 books of the Bible, the most influential book and the bestselling book of all time. Forgive my less biased perception of Dr. Parker, but I have a hard time seeing the comparison.

There is, however, an equally problematic reference that Dr. Parker makes in that same quote. It is his reference to “the truth about reproductive rights”. For someone who writes “I don’t believe in moral absolutes” and “I don’t think of the world in terms of good and evil”, Dr. Parker sure speaks a lot about “truth” (Parker, 2017, Life’s Work, pg. 195 and 202). Unfortunately, the “truth” he speaks of was shockingly, frequently untrue. (Perhaps this is reflective of his unbelief in “moral absolutes”—perhaps “truth” is as malleable, inconsequential, and subjective for him as morality seems to be.)

The first time I found a statement that is objectively, verifiably untrue in Dr. Parker’s book, I was immediately incensed and deeply disturbed, as my boyfriend can attest. In the middle of the chapter of his book ironically called “Preaching Truth”, Dr. Parker makes the following assertion:

A full-term pregnancy lasts forty weeks, on average. And up until at least twenty-two weeks, the fetus is not “viable.” That is, it cannot—it will not—survive outside the uterus, not with the assistance of medical technology, as in a respirator, and not with the spiritual support of earnest and hopeful prayer. Not ever. Up until twenty-two weeks, fetal development is insufficient to sustain life. A baby born at that gestational age cannot breathe. Its body weight cannot support life. Its skin is permeable. The antis may want to call a twenty-two-week fetus a “person,” but if born, it will die (Parker, 2017, Life’s Work, pg. 150) [emphasis added].

(As an aside, note that Dr. Parker is making the peculiar and weak claim that the supposed inevitability of a premature child’s death means that he or she is not a “person.” At the risk of spoiling a future blog post that I will write on this statement and Dr. Parker’s similarly cringe-worthy “analysis”, let me state unequivocally right now that, if the inevitability of death is grounds for denying the preborn child personhood, then no living human is a person, since we will all eventually die. Dr. Parker is arguing in this section that life does not begin at conception and, by extent, that the human fetus is neither alive nor valuable. He is arguing this on the grounds that the child’s viability and survival are still in question. Let me simply ask this question: How can someone die if they are not alive? Rest assured, I shall return to this tragic—dare I say, non-viable—line of reasoning in a future blog post.)

At first glance, his comments seem persuasive. Dr. Parker is a doctor, after all. In fact, he is an ob-gyn. Surely he, of all people, can be trusted. Surely he, of all people, will speak the truth.

But, for Dr. Parker, the truth seems to be irrelevant. This may seem unnecessarily harsh; however, as someone who cares deeply and personally for actual truth, I think the severity of my critique is justified because of how verifiably untrue Dr. Parker’s claims are.

As it so happens, I have looked into viability before, and so I knew with certainty that Dr. Parker’s claim that no child born at twenty-two weeks can ever be viable is demonstrably untrue. Premature children born before twenty-two weeks have survived with medical assistance. For many years, the youngest recorded preemie was James Elgin Gill, a Canadian man born in 1988. He was born at a mere 21 weeks and 5 days, setting a record as the world’s most premature baby. However, USA Today reported in 2017 that a new record was set by a baby girl who was born at just 21 weeks and 4 days. And then there is Amilia Taylor, born in 2006 in the United States at just 21 weeks and 6 days.

Each of these individuals—born before twenty-two weeks gestation—is living proof that Dr. Parker’s seemingly reliable statements and bold declarations of “cannot”, “will not”, and “not ever” are little more than reckless overstatements that he made to support his pro-abortion position about “viability”. With a simple Google search that took me less than two minutes, I was able to find three cases that contradict Dr. Parker’s assertions and demonstrate that premature children born before twenty-two can, in fact, survive outside of the womb with medical support. And yet, because Dr. Parker is a doctor, his falsehoods carry an air of reliability and professionalism, and have been dispersed en masse to the public. I am grieved by the knowledge that there are likely now hundreds and thousands of individuals around the world who have innocently placed their trust in Dr. Parker, expecting to receive the truth, and, through no fault of their own, have accepted his flagrant falsehoods as scientific facts.

This was not the only factual inaccuracy in Dr. Parker’s book. Contradictions abound. Take, for instance, Dr. Parker’s discussion of pro-life legislative measures that have recently been enacted in the United States. On page 146, Dr. Parker writes:

Bills proposing that fetuses are people have come before legislatures in at least twenty-eight states. None have passed [emphasis added].

A mere eight pages later, Dr. Parker directly contradicts himself in his discussion on fetal personhood and related legislation, where he states:

In 2016, “personhood” bills were introduced in Alabama, Colorado, Mississippi, Rhode Island, Iowa, Maryland, Missouri, South Caroline, and Virginia. The only state in which such a bill has passed has been Kansas, which in 2013 affirmed the Pro-Life Protection Act, declaring that “life beings at conception.” [emphasis added].

Note that, in a few short pages, we have gone from every single bill “proposing that fetuses are people” failing to “such a bill” passing in Kansas. Once again, Dr. Parker demonstrates that his view of truth is like his view of morality: lacking absolutes and free to toss around, manipulate, and twist to suit one’s personal or rhetorical preferences.

There is one final factual inconsistency that I will expose before I leave this preliminary element of my critique of Dr. Parker’s demonstrably defunct “argument”. On page 117, Dr. Parker repeats the same, tired rhetoric that “[t]he Bible does not contain the word ‘abortion’ anywhere in it” in a pitiful attempt to justify abortion through a Biblical worldview. And yet, on page 207, he writes:

In my view, the only Christianity that mandates an anti-abortion view is an emotion-based faith—a rigid reading of Scripture that invites no questioning or interpretive consideration [emphasis added].

Now, I will save my comments about Dr. Parker’s so-called “Christian” faith for a later blog post. For now, I would simply like to point out the completely contradictory nature of asserting that the Bible is (a) completely void of any commentary on abortion whatsoever on the one hand, and then (b) asserting that only a literal, “rigid reading” of the Bible could result in a Christian coming to a pro-life worldview on the other hand.

After reading his book, my conclusion is that Dr. Parker’s only contributions to the abortion debate are slightly more articulate versions of the same illogical, contradictory, factually-flawed mantras and slogans that already contaminate what could otherwise be rational, scientific, intellectually-honest conversations on the subject of abortion. If anything, his willingness to wield his professional credibility in defence of this unprofessional nonsense and throw his weight as a doctor around in order to convince people of the credibility of the blatant falsehoods he has peddled is the only additional damage that Dr. Parker has done—and, believe me, it is damage he has done to his own side, not to the pro-life community.

Dr. Parker may care a great deal about the practice of abortion. But of objective, verifiable, absolute truth Dr. Parker seems to care very little.

With that, I shall move forward in my critique; my next post will examine a premise central to his rhetoric: the merger of his dubious Christianity and his intellectually vacant “moral argument for choice.”

Pro-life feminism vs. pro-abortion hypocrisy

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Recently, as part of a personal feminist book-a-thon, I read F-Bomb: Dispatches from the War on Feminism by Lauren McKeon. I was particularly intrigued and interested in reading the book for two reasons. First, I know Lauren McKeon personally. She and I spent a fair amount of time together for an article that she wrote about me in Toronto Life Magazine. Second, I had been notified that her book talked about me and a number of my fellow pro-life activists. All that to say: I was curious to read what she had written and what her take was on my overtly pro-life feminist stance.

The book was engaging and well written, although I found myself slightly irritated for most of the book because there were no sources provided. (Call me a nerdy university student, but if you’re going to make grandiose claims and rather outlandish accusations, you’d better back them up with evidence.)

Then I came to Chapter 8, which is titled “Teen spirit: Clinic closures, access attacks, and the pro-woman rebranding of today’s anti-abortion activists.” And this is where things went downhill.

I had hoped that, unlike most pro-abortion feminists, McKeon would have taken time to truly get to know the pro-life feminist movement. She had been relatively fair for the duration of the book, having the decency to humanize her opponents prior to critiquing them (which is an approach that I found quite effective and engaging). Unfortunately, McKeon’s evaluation of pro-life feminists such as myself fell woefully short.

Things really fell apart for me when she made the following accusation:

“The linguistic pairing of anti-abortion and pro-women messaging is like a conversational escape hatch for those who don’t want to admit they’re limiting women’s rights, even though they are” (McKeon, 2017, p. 201).

*sigh*

In case you are wondering, this is one of the most overused “arguments” that pro-abortion advocates like to level at pro-life individuals.

Pro-tip for all of you pro-abortion individuals out there: This argument is really, really weak, so you might want to try mixing things up a bit.

There are two key claims that work together to create this rhetorical mess:

First, there is the accusation that, by opposing abortion, pro-life people are “limiting women’s rights”. If you believe that a woman has the right to exercise coercive control over the body of another human being, and if you believe that a woman has the right to ask a physician to end the life of this other human being, then sure—you got me! I’m limiting a woman’s rights! But in order to make that claim, you would need to show me where, in any legal or constitutional document, women are actually guaranteed these “rights”.

Spoiler alert: You won’t find any legal or constitutional document protecting these “rights” because these “rights” do not exist.

Second, there is the assertion that, by limiting women’s “rights”, pro-life people are doing something wrong. Now, in order to highlight how ludicrous this claim is, allow me to layout a hypothetical situation:

Let’s say, for the sake of argument, that I attack someone on the street. You call the police. The police arrest me. I accuse you and the police of limiting my rights. I am implying that you have done something wrong. Do I have a fair point?

Absolutely not.

While I may have the right to liberty, the Criminal Code provisions against battery and assault directly limit my right to liberty. In fact, these limitations are necessary in order to ensure that you and other citizens have your right to liberty. If these limitations were not in place, all manner of rights would be infringed upon. Therefore, in order to ensure social order, peace, and stability, limitations are placed on our rights on a regular basis. And it is undeniable that, while these limitations may restrict my personal right to liberty (which I interpret subjectively as bad), they create greater collective liberty in society (which we acknowledge objectively is good).

So just because pro-life people want to limit women’s “right” to forcibly control the body of another human being (which we have already established is not actually a right in the first place), does not automatically follow that pro-life people are doing something bad—or that we are creating “a way for society to control women”, as McKeon later asserts (McKeon, 2017, p. 201).

But this wasn’t the only stale, pro-abortion, isolationist tactic that McKeon relied upon. She also played the age-old you-can’t-call-yourself-a-feminist-if-you’re-anti-choice card, stating that the “anti-abortion movement’s women’s rights makeover” is “at odds” with the “wider feminist movement” because “[f]eminism, after all, generally works to broaden what we can do and achieve, not restrict it” (McKeon, 2017, p. 218).

As overused and unimaginative as this accusation may be, I think it is one of my favourite, primarily because it beautifully highlights the absurd degree of hypocrisy—and the painful lack of logic—within the “pro-choice” movement. Here is what that argument is really saying:

“You can’t choose to be a feminist. Real feminists support choice! And you, obviously, don’t support choice. And since I am a real feminist who supports all women’s choices, I’m not going to allow you to choose to identify as a feminist. I don’t support that choice because I am a real feminist who actually supports women’s choices….” (and so the idiocy continues).

My hope is that, as you read and re-read those lines, you will see the glaringly obvious double standard that “pro-choice” feminists have created, with the express purpose of excluding, ostracizing, and demonizing pro-life feminists. If you don’t see the hypocrisy in that line of “reasoning” (if you can call it that), then you will have successfully rendered me speechless (for all the wrong reasons).

Before I close, there is one last statement I’d like to highlight from the epilogue of McKeon’s book. McKeon is in the midst of appealing to her (she presumes) sympathetic readers and reminding them of how she hopes “we can learn to listen more to the other side” (McKeon, 2017, p. 269). And then she says this:

“But I do believe we have to let go of our liberal superiority, the belief that clearly reprehensible views aren’t powerful enough to gain mass traction” (McKeon, 2017, p. 269).

Now, to be fair, McKeon has discussed many views throughout her book, so she is not leveling this statement exclusively at pro-lifers. But there is something so beautifully ironic about McKeon counseling her readers to “let go of [their] liberal superiority”, while she simultaneously puts on a brilliant display of her own sense of liberal superiority by blanket-labeling entire segments of the population—including all pro-lifers—as holding “clearly reprehensible views”.

My pro-life feminism may be a reprehensible view to her, but it is a justifiable and logically consistent view to me. And the fact that she and other radical pro-abortion feminists like her feel entitled to exclude me and my fellow pro-life feminists from their supposedly inclusive, tolerant spaces tells me that their version of feminism is undeniably deceptive, elitist, and hypocritical. And that seems “clearly reprehensible” to me.

National Pro-Life Conference in Ottawa, Nov. 3 & 4

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The True North Strong for Life National Pro-life Conference is only 2 weeks away. This national gathering of leaders, advocates and professionals promises to be an extraordinary experience.
The educational component, the example of our outstanding speakers’ expertise and lived experience, and the solidarity of our many leaders in the movement is a tremendous inspiration to all who attend these conferences.
Full conference registration including the banquet is $190.00.

Don’t miss out on this opportunity to hear our impressive line-up of speakers, including:

– Sean O’Hare (Banquet Speaker)      – Senator Betty Unger

– John Carpay                                   – Dr. José Pereira

– Natalie Sonnen                               – Kyle Neilson

– Derek Miedema                              – Pierre Lemieux

– Darlene McLean                             – Dr. Ramona Coelho

– Faye Sonier                                    – Patricia Maloney

– John Sikkema                                – Jonathon Van Maren

Opening Mass Celebrant: Most Reverend Terrence Prendergast, Archbishop of Ottawa
Protestant Prayer Service: Reverend Rob Parker

Saturday Breaks and Banquet: Included with conference registration

Youth for Life Workshop with Sean O’Hare and Jonathon Van Maren
Friday, November 3; 3-4 pm; Senior high and up.
– FREE for registered conference attendees
– $10 for non-registered students

Sponsorships available: Call 1-866-780-5433.  ($100.00 will register a student for the full conference.)

Guided Tour of Parliament Hill: Friday, November 3, 8 am. Additional fee: $28.

To sponsor a student, purchase tickets or learn more about our wonderful 2-day Conference in the Nation’s Capital, go here or you can donate here.

For information, call LifeCanada at 1-866-780-5433 or Action Life at 613-798-4494.

To order your tickets on-line go here:

www.truenorth2017.eventbrite.com

 

Victoria’s March for Life and Mommy forums

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I had the pleasure of participating in the March for Life here in Victoria last Thursday. I’ve heard that the numbers were close to 2000, the largest turnout yet. I also noticed that there were fewer counter-protestors than previous years (and they were less effective as well).

The most interesting result I saw from the March, however, wasn’t out and about. It was afterwards when I got home, logged into Facebook, and looked in one of my “mommy” groups. One of the women in the group had posted a bit of a rant about how angry it made her, and many other women had jumped on board. There was just one woman defending the pro-life cause all by herself. What strikes me is that here in Canada, we’re told that the debate over abortion is over, however, the debate in this forum has been going on for literally four days now. Even the most dramatic posts rarely last more than a day, so this is what I might describe as (am I really using this word?) . . . epic.

As time as moves on, more women have come out and thrown in their two cents, but other pro-lifers have also come out of the woodwork, which has been encouraging (and surprisingly civil). The best part is that people are actually talking about it, and people who wouldn’t usually listen to the pro-life side are, in a sense, being forced to listen. I don’t know if any hearts are being changed, but I hope that at least a few seeds have been planted. (It has also been helpful for dispelling a lot of misinformation about the March.) The debate is not over (still).

So, back to the subject of the March for Life, here are some of my photos from the event:

 

More photos can be found at the Victoria March for Life website or facebook page (both pages contain the same photos).

Legal or illegal—still a tragedy

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This story is bleak. Very bleak.

KANDAHAR, AFGHANISTAN — In a country where many crimes against women are still swept under the rug, the case of a 14-year-old girl whose baby was allegedly aborted by her mother and brother using a razor blade has outraged doctors and human-rights workers.

The girl is in critical condition in a hospital at a U.S. military base after, officials said, her brother and mother lured her into a backyard shed, used a razor to cut her abdomen and removed the fetus.

But are we to believe the outcome would have been different were abortion “safe and legal”? I really don’t think so. If abortion were legal—nothing would have changed—you would have still had a society sweeping a girl’s problem under the rug, but doing it in a more sanitary fashion. I also can’t get away from the word “lure” in the report. Was the abortion against her will? And that happens in our own sanitary conditions more often than we care to admit. Bottom line: it’s a tragic situation, and that wouldn’t change with the legality of abortion.

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Brigitte is shaking with horror: Good grief. A woman cuts her own daughter’s belly open to remove her own grandchild, probably because the pregnancy was a stain on the family’s honour, and people worry about the occupation?

Where is freedom of choice when you really need it, part II

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One of the best parenting tips I was ever given was to save righteous indignation for things that were truly abhorrent. If you go hysterical on your children for every piece of clothing they toss on the floor, what are you going to do when they call from prison at 16 because they got caught driving drunk without a license, I ask you? It doesn’t only make good parenting sense, it also makes good common sense. My day-job puts me at the receiving end of a lot of disgruntlement from all sorts of people. Believe me: when you start questioning someone’s moral fiber because the latest press release contained a typo or because the French translation came after the English version or because your phone call was returned the next day and not the same afternoon, it affects your credibility. Somehow.

What was I saying? Yes, righteous indignation for really bad things. Everything else can be handled in a mature, rational matter.

That’s what I thought when I read this piece and the comments page to this post.

So we live in a country that is so progressive and so in love with a “woman’s right to choose” that we can’t even discuss abortion without being labelled “anti-choice.” Our government recently thought that in order to secure re-election, it had to slam the door shut on Parliamentary debate on abortion and muzzle its cabinet. We are so darn progressive — can’t you hear my suspenders snap (that’s a French expression, se péter les bretelles, look it up) — that we can’t even handle a law on abortion thus making it legal to abort a child throughout all nine months of pregnancy while saving premature infants born as early as 23 weeks. And don’t get me started on not getting a pedicure to save a child I could still legally abort, no questions asked. But let’s not talk about all that. We’re going to get our collective nose out of joint over mothers feeding their children because *gasp* they do it with their breasts!

That’s how pro-woman we are. We institutionalize equality according to a male standard of sexual behaviour. That is, to be equal, we have to be able to have sex without having the kids. To achieve this great ideal, women have to stuff themselves with synthetic hormones, contraceptive devices and, failing that, undergo invasive surgery in the form of abortion. Then, having convinced women that they are really like guys, we will bombard them at a very young age with suggestions of proper sexual behaviour: “51 tricks that will make him jump for joy,” “Release your inner vixen” and “How Hally got her bikini body back only 3 months post-partum.” (3 months post-partum I’m still thinking up an action plan for getting out of my PJs).  And that’s saying nothing about fashion images that show just about every inch of skin except the nipple. Which is really too bad for the children who depend on the poor nipple for their physical or emotional sustenance. Well, grow up kids! Society needs that nipple for titillation and had you stuck with the bottle, there would be no problem. Forget those pesky health advocates who suggest that the nipple is put to better use feeding the kids than entertaining the adults.

All it underscores is the vast hypocrisy of our society’s liberal, pro-choice rethoric. We are not really pro-choice, we are pro-Me. Me support your choice to whatever as long as it doesn’t affect Me. That’s why Me supports abortion as long as we don’t talk about it publicly. And Me support your choice to breastfeed as long as Me doesn’t have to look at a working boob (as opposed to the decorative variety which is usually bouncier and better-looking).

My point is not to start a flame war on breastfeeding in public but to question the hegemony — and hypocrisy — of choice and equality. The biological purpose of breasts is to feed children just as the biological purpose of sex is to conceive them. How can we pretend to have reached equality when we deny the biological dimension of womanhood? As for making breastfeeding into a moral issue, as I said, righteous indignation for things that are righteously abhorrent…

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Brigitte disagrees: Well, in part anyway. Specifically, about whether it should be a big deal to breastfeed in public. There are ways of doing it that aren’t as in-your-face as others, but some people insist on thrusting their private parts in your face regardless, and I find that unbecoming. In this as in many other things, it’s all in how it’s done: I understand that small breastfed babies do not always send their moms advance notice of when they’ll be hungry. And that when they are hungry they’re hungry right now!!! But that shouldn’t be an excuse to let it all hang out. Yes, it’s a small thing. But small things say a lot more about a person than we sometimes think.

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Véronique says: Don’t get me wrong: there is still an argument to be made about whether it should be a big deal to breastfeed in public and how. I once had a 18-month-old nursling who would start howling as soon as we stepped into a restaurant because he knew I would nurse him right away to shut him up. I didn’t like feeling like a self-serve and I like to teach my children some self-control, yes, starting at 18 months. So I stopped and got nasty looks of a different kind for a while until the baby got the message (nobody likes a screaming toddler in a restaurant more than a nursing one, believe me). I once saw a nursing mother at a public pool with her one-piece pulled down to nurse and I thought that a towel wouldn’t have been out of place.

That being said, it’s the whole “moral argument” that gets me going. Appropriate or not, sure. Let’s talk. Moral or not… Let’s not forget that we live in a country where you can abort human babies in the name of equality. If that’s our standard of morality, then the least we can do is to leave the poor nursing mothers alone.

“Papa don’t preach”–but mama’s got a whole stack of rules

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Madonna has twelve inane conditions for the father of her kids in order that he might see them, now that they’ve split. A friend sends me this link with the thought that for some women abortion must always be an option–‘her body, her choice,’ following this, once they have children, the kids also remain part of her body and her choices–she owns and controls them. “At bedtime, Guy should read [the older son] the books Madonna wrote”? Would certainly help if she wasn’t also an egomaniac.

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Véronique adds: You’d think that with everything we now know about the effects of divorce on children, parents would at least make an effort to mitigate them, if not avoid them altogether.

This has all the makings of a long, drawn-out, custody dispute. Lots of money. Brains? Not so much. I cannot understand the kind of deep-set self-centeredness that would lead a parent (or two of them) to drag children through this. I just can’t.

The gloves come off

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The kid-glove jargon, I mean. Usually the pro-choice side is very careful to focus on the whole “my body – my choice” point of view. Abortion is meant to terminate pregnancy, they say. They argue that a woman should not be forced to remain pregnant.

But Obama cuts through that rhetoric, shall we say. And in so doing, he makes the hairs on the back of my neck stand up. (In a bad way, for all those left wondering.)

[youtube:http://www.youtube.com/watch?v=mZF-_EZ8mb0]

One more thought: If a baby is not the correct “punishment” for a mistake, is an abortion?

Legislation versus culture

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Rebecca writes here: “Feasible ways of reducing abortion should not be sneezed at.” And Brigitte writes, same post: “Why is it so difficult to find someone willing to say he or she is against abortion because it is wrong?”

What I desire is courage in politics–something along what Brigitte says–someone willing to say abortion is wrong. Or they could simply acknowledge abortion is not (for the vast, overriding majority of cases) medical treatment.

That’s why the opening line of the Libertarian policy is hard to stomach.

There’s no libertarian candidate in my riding–just the regulars plus one Marxist-Leninist. That’s a statement on the Canadian political scene right there–the only additional candidates I get in my riding are running because the mainstream left-wing, socialist-oriented, big spending parties aren’t left enough.

Rebecca’s point is a good one, too. In this climate–where courage is not evident, many don’t consider abortion wrong, or even understand what it is–an attempt to bridge the gap by defunding is a very important one. Even just saying those words. It’s a step that won’t happen, incidentally–if a small portion of “arts funding” can’t be removed without the better part of Toronto falling into a collective swoon, you can bet your bottom dollar the removal of abortion funding is beyond the pale.

Which leads me to my point all along: Addressing abortion through legislation is not the avenue I choose to fight. Many claim fighting abortion is a lost cause–clearly I don’t believe this is the case. But it’s in fighting for hearts and minds that I know we are winning. Enter the legislative arena, and it’s just one angry pro-abortion supporter after one apathetic politician after one embittered pro-lifer–all in a depressing row.  

I’ll always gravitate toward the politician who exhibits great courage in the face of adversity. I don’t see it in the main candidates, and I don’t hear it from Dennis Young either. That means I vote for the least worst candidate, while holding my nose and hoping to change the culture we live in all the while, in spite of bad political choices.

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