NOTE: The following article is taken from CBC News. A pdf of the lawsuit can be found here.
Sotirios Athanassoulas has been Metropolitan, or archbishop, of the Greek Orthodox Metropolis of Toronto since 1996. (Greek Orthodox Metropolis of Toronto website)
A civil lawsuit filed against some of the most powerful members of Canada’s Greek Orthodox community includes allegations of verbal and physical abuse by priests, money for a sick baby stolen from a church fundraiser, and sex offenders placed in Toronto churches — a controversy some say is part of an ongoing Greek “turf war.”
The board of directors for the Greek Community of Toronto (GCT), a non-profit charity representing more than 150,000 Greek Canadians, filed the lawsuit against the Greek Orthodox Metropolis of Toronto, its metropolitan — the Greek Orthodox equivalent of an archbishop — as well as four priests, several members of one priest’s family, and other individuals connected with the church community.
It’s the latest chapter in a complicated, years-long dispute between the GCT and the four Toronto churches it owns, which are staffed by priests appointed by the metropolis.
The GCT, which has roughly 6,000 paid members, has strived to ensure financial accountability and transparency surrounding donations made at those churches “with very little success” over three years of mediation efforts, said spokesperson Gina Tassopoulos.
“That’s led us to believe the funds are being misappropriated.”
In the statement of claim, the GCT alleges the Greek Orthodox Metropolis and Metropolitan Sotirios Athanassoulas have personally benefited from a share of church donations, without declaring the money “as a taxable benefit or income to the Canada Revenue Agency.”
The Greek Community of Toronto, which has roughly 6,000 paid members, believes church funds ‘are being misappropriated,’ says spokesperson Gina Tassopoulos. (Jon Castell/CBC News)
Allegations ‘wholly without merit,’ says lawyer
Also in the statement, filed on Oct. 18, the GCT alleges that thousands of dollars in money raised through a 2012 fundraiser for a baby with a serious heart condition may not have reached the child’s family. Donations totalled well over $50,000, the GCT alleges.
Fundraising efforts for Baby Alexander made headlines that year; the eight-month-old needed urgent transportation from Greece to Toronto for heart surgery at the Hospital for Sick Children.
The GCT alleges the metropolis announced that $10,000 was being sent to the charity Global Angel on behalf of the child’s family, without disclosing the “actual total amount of the collected donations.”
“In fact, Global Angel only received the paltry sum of $1,450,” continues the statement of claim, which alleges the metropolis “unlawfully and fraudulently” used the remaining portion of the donations for their personal benefit or the benefit of other charities.
But Gail Courneyea, founder of Global Angel, told CBC Toronto the charity’s records show it did indeed receive $10,000 from the Metropolis.
“I really don’t know where the numbers are coming from … We were surprised that was mentioned, that we didn’t get it,” she said.
The civil lawsuit’s statement of claim alleges a priest at St. Irene Chrisovalantou Greek Orthodox Church, just north of Danforth Avenue in the heart of Toronto’s Greek community, would regularly ‘verbally abuse and physically assault’ members of a women’s group at the church. (Jon Castell/CBC News)
The statement of claim also alleges a priest at St. Irene Chrisovalantou Greek Orthodox Church, just north of Danforth Avenue in the heart of the city’s Greek community, would regularly “verbally abuse and physically assault” members of a women’s group at the church. The GCT would not elaborate on the nature of the alleged abuse.
Along with St. Irene, the GCT owns the Virgin Mary Greek Orthodox Cathedral Church in Parkdale, St. Demetrios Greek Orthodox Church in Thorncliffe, and St. John the Baptist Greek Orthodox church in Scarborough.
Within some of the churches, the GCT alleges there is a “history of inappropriate conduct by priests negligently appointed by the Metropolitan or the Metropolis.”
In 2015, for instance, a priest at St. John helped place a Romanian Orthodox Priest, Ioan Pop, at the church, the statement of claim alleges. Athanassoulas knew that Pop “was a sex offender on bail, at that time,” it alleges.
George Karayannides, lawyer representing Athanassoulas and the metropolis, told CBC Toronto that both are aware of the lawsuit but have yet to file a statement of defence.
The allegations in the statement of claim are “wholly without merit and the claim will be zealously defended,” Karayannides said.
Terry Maropoulos, a staff member with the metropolis, told CBC Toronto that the organization won’t comment.
None of the allegations in the lawsuit have been proven in court.
In the statement of claim, the GCT alleges that thousands of dollars collected in a 2012 fundraiser for an infant with a serious heart condition may not have reached the family of Baby Alexander. (Global Angel website)
GCT, Metropolis tension goes back 40 years
“The GCT is simply seeking to uphold the recognized principles of transparency, accountability, responsibility and governance and to ensure compliance with the Charities Act, Canada Revenue Agency regulations and other laws and regulations of Canada,” reads a statement from the organization.
“This is a fair and reasonable expectation.”
George Gekas — a former president of the GCT who says he left the post within weeks — feels the situation is less clear cut.
He believes the lawsuit is part of an ongoing “turf war” between the community organization and the church, two interconnected groups both woven into the fabric of Greek Orthodox life.
“The relations between the [archbishop] and the Greek community of Toronto has been, at best, problematical at times,” he said, adding the religious organization often encroaches on the community organization, and vice versa.
Tassopoulos said issues between the GCT and the metropolis go back decades, and she hopes the lawsuit leads to a settlement and “some sort of peace.”
“It would put a lot of things to rest that have happened over the last 40 years, hopefully,” she said.
The following article is taken from Orthodox Pro Life: Abortion Information Center. The essence of all these patristic teachings is, “There is no excuse whatsoever for an abortion.”
“. . . the willful abortion of children is an act of murder, and the sinful character of that act always remains, even when conception has taken place in the most tragic circumstances.”– Metropolitan Theodosius, Orthodox Church in America, 1980
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“The Church affirms that life begins at the moment of conception, and once this new life has begun in a woman, even in cases of rape or incest, she can no longer think solely of herself. Her life and the life of the baby are in the hands of the Lord. While rape and incest are grievous sins, the Church does not permit one sin to be resolved by allowing for an even greater sin to follow.” – Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia
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After the Turks entered Cyprus and the rapes which occurred, the Cypriot Church allowed abortions for these circumstances. So someone asked Elder Epiphanios (Theodoropoulos) if this was correct or not. And he answered:
“No! It is not correct. If the raped woman was worldly, then no question is posed – she will not ask the Church what to do, anyway. If, however, the girl is faithful, then she will keep the fruit of her rape and when she appears before God, she will tell Him: Because of the words of Your lips, I kept harsh ways (Psalm 16:4). That child was my disgrace, my martyrdom, my cross. I kept it and did not transgress Your will. Think with what boldness such a woman will stand before the throne of God!”
The questioner then said to the Elder: “What is higher though: life or honor? I think honor. So precisely so, that such a girl can avoid public mockery from the birth of an illegitimate child, it would be good for her to proceed to abortion.”
The Elder responded: “There is however, a big difference, which you are not taking into consideration: You do not have the right to keep your honor, taking away the life of someone else, as is the conceived embryo. Life and honor can consequently be compared but only when they coincide in the same person.”
Counsels for Life: From the Life and Teachings of Father Epiphanios Theodoropoulos
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Parents, who themselves have been violated by their child being violated in instances of rape or incest, often want the solution that seems to offer the quickest solution for the child and all involved. Choosing abortion, while it may seem to be the quickest of choices, in fact itself leaves many more scars for the person already victimized. The author is very mindful of the violation that has taken place, and offers the wisdom of the Church as a possible means to real healing. It is the belief of this author that the person violated by rape or incest, is again violated through abortion and that by carrying and bearing the child and offering the child up for adoption to a loving couple can very well be a source of healing and strength at this most difficult time. In any of the instances above, the choice to abort or not to abort has much to do with those surrounding the young person and what they counsel and support. Fr. John Kowalczk reminds all of us surrounding those dealing with a crisis pregnancy: Any involvement in an abortion; having one, performing one, condoning one, is an action against God. Abortion can be termed a hostile act of rebellion against God’s very work of creation. And do not the words “hostile rebellion against God” sum up the very essence of the work of Satan? (Moral and Ethical Issues Confronting Orthodox Youth Across North America by Archpriest Joseph F. Purpura)
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“If abortion were illegal, what about victims of rape and incest?”
By Valerie Protopapas, Executive Secretary and Educational Director of Orthodox Christians for Life
Cases of rape and incest very rarely lead to pregnancy for a variety of reasons. In cases where they do, we must remember that the child in the womb is not guilty of any crime but is also a victim. As we do not ask the death penalty for the actual criminal of rape or incest, why should we demand it for the second innocent victim?
Also, abortion leads to increased trauma as the victim will suffer the emotional and possibly physical damage which is common to all abortions. Between 50 and 80% of all women who have had abortions suffer mild to severe psychological trauma although it may take up to 8 or 10 years before manifesting itself. This is simply piling the trauma of abortion upon trauma of rape or incest. A woman who carried through such a pregnancy may indeed wind up far better off physically and psychologically than a woman who chooses to abort.
Finally, we must remember that, as Christians, we are obligated to offer God’s compassion to the woman, not “the compassion” that is of the world. The world says that the woman would be much better off killing her child. This so-called “compassion” is wicked and leads to spiritual, moral, and sometimes physical death. God’s compassion has more respect for the sufferer, offering the suffering of His Son as an example in our distress and the promise of His eternal love and constant support in times of trial.
When man is in pain Christ visits him. Some say: “Geronda, is this not cruel? Why did God allow this? Does He not suffer seeing us in pain?” Geronda answered: “God is in pain, too, seeing men tormented by illness, demons, barbarians… but He has great joy knowing the heavenly reward that He has prepared for them.” (Geronda Paisios of Holy Mountain, On Pain and Suffering)
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There was a time in my life when I spoke to a great deal of troubled women, counseling them and trying to help them through their pain and difficulty. Battered women, abused women, rape victims, former child molestation victims, etc. One theme that came back to me from these women again and again was that carrying the baby through to pregnancy actually helped healing and brought good out of the darkness, shame, fear, and horror of rape or incest. Another theme [from those victims that did choose abortion] was shame and deep sorrow at having put their baby to death. But this is the side nobody will tell, [our society] doesn’t care to listen to what these women have to say, they don’t care even if they did listen. It contradicts the story line they want to tell, it conflicts with their politics, and so it doesn’t count. www.str.org
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It is necessary to provide women who are pregnant respect. They need our protection. This is also very true in the case of the single mother who has been abused and violently raped. This is what happened during the Turkish invasion in Cyprus in 1974. On one hand we have the tragedy of women being raped and on the other we have a life in the womb, a living man who is not in fault and who is part of the woman’s body. Who knows what that person will be become because in each case man is made with the hope that he can become like God. (Fr. George Metallinos, University of Athens, Professor of Theology)
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Men forget to find shelter in God because their faith is not strong. They forget that God promised to protect them and asked them not to despair… (Priest Dionysios Tatsis, Periodical Orthodox Typos, March 25 2011)
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A pregnancy after rape is very rare. Many believe that abortion is the only solution to a pregnancy after rape. This idea is used by many to support the efforts towards legalization of abortion.
1. The mother who has the abortion is temporarily relieved from the pain that rape caused her. But she is left with the tragic remembrance of the murder of her child. How can we justify the decision to kill an innocent living person?
2. The mother should have support from her immediate environment [family, Church, Society]. She may decide to give the child up for adoption. The woman who patiently endures the nine months will receive a peaceful conscience knowing that she courageously decided to accept the life which lives inside of her even though this life was conceived without her will and under tragic events.
(Fr. Savvas Michailidis, Greece)
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Shouldn’t Abortion be Legal in Cases of Rape or Incest?
There are two answers to this objection. First, a child conceived through rape or incest does not deserve the death penalty for his or her father’s crime. Second, research shows that the victim of either crime is likely to suffer more if she resorts to abortion.
One large-scale study of pregnant rape victims found that approximately 70 percent chose to give birth. Many sexual assault victims see giving birth as a selfless, loving act that helps bring healing from the horrific experience of the rape itself. Women who abort children conceived through rape often report that they didn’t feel that they had any other choice, since everyone around them assumed that they would not want to give birth to the rapist’s baby.
The case against abortion for pregnant victims of incest is even stronger. Incest victims hardly ever voluntarily consent to an abortion. Rather than viewing the pregnancy as unwanted, the victim of incest is more likely to see the pregnancy as a way to get out of the incestuous relationship because it exposes the abusive sexual activity that family members are either unaware of or unwilling to acknowledge. The pregnancy poses a threat to the perpetrator, who frequently attempts to coerce his incest victim to have an unwanted abortion.
The idea that the violent act of abortion is beneficial to victims of rape and incest is simply unfounded. On the contrary, evidence shows that abortion in such cases compounds the unspeakable pain that victims experience.
Moreover, given that one-third of one percent of abortions are performed under such circumstances, we might ask why this question is so frequently raised. Do these extremely rare cases justify tolerating the other 99.67% of abortions? Would those who raise this objection really be willing to ban abortion if exceptions were made for rape and incest?
Mahkorn, “Pregnancy and Sexual Assault,” The Psychological Aspects of Abortion, eds. Mall and Watts (Washington, D.C., University Publications of America, 1979) 55-69.
Maloof, “The Consequences of Incest: Giving and Taking Life” The Psychological Aspects of Abortion, eds. Mall and Watts (Washington, D.C. University Publications of America, 1979) 84-85.
Reardon, David, PhD, Julie Makimaa, and Amy Sobie. 2000. Victims and Victors: Speaking Out About Their Pregnancies, Abortions, and Children Resulting from Sexual Assault. Battle Creek. Acorn Publishing.
excerpts from ‘The Psychological Aspects of Abortion’
the following is taken from a secular text on the psychological affects of abortion on victims of incest:
Most pregnancies from incest have a very different dynamic than from rape and must be counseled in a very different manner. Even strongly pro-abortion people, if they approach an incest case professionally, must be absolutely convinced before advising abortion, for abortion is not only is an assault on the young mother, but it may completely fail to solve the original problem. It is also unusual for wisdom to dictate anything but adoptive placement of the baby.
In incest, is pregnancy common?
No. “Considering the prevalence of teenage pregnancies in general, incest treatment programs marvel at the low incidence of pregnancy from incest.” Several reports agree at 1% or less.
How does the incest victim feel about being pregnant?
For her, it is a way to stop the incest; a way to unite mother and daughter, a way to get out of the house. Most incestuous pregnancies, if not pressured, will not get abortions. “As socially inappropriate as incest and incestuous pregnancies are, their harmful effects depend largely upon reaction of others.”
Source: G. Maloof, “The Consequences of Incest,” The Psychological Aspects of Abortion, University Publications of America, 1979, p. 74, 100
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There is a case in America of a girl who was kidnapped at age 11 in 1991 and was held captive for 18 years. She was raped and sexually abused by her kidnapper who was out on parole for a previous rape conviction at the time of her kidnapping. While in captivity she became pregnant twice and carried both pregnancies to term. She gave birth to her first child, a daughter, at age 14. She gave birth to her second child, another daughter, three years later. She breast-fed them and raised them and taught them herself while in captivity. After her rescue in 2009, and after the conviction of her kidnapper/rapist (who received a conviction of 431 years in prison), she eventually began to speak about her experience. What she endured is utterly horrific, yet she has great love for her daughters in spite of how and by whom they were conceived. When asked how she survived those 18 years, she said, “I had my girls to give me strength.” When commenting on the birth of her first daughter she said, “My baby girl came into the world when I was fourteen years old and very, very scared. Recounting that day, I can’t believe it was me that went through this. How did I not go insane with worry? How do you get through things you don’t want to do? You just do. I would do it all again. The most precious thing in the world came out of it… my daughters.” (Jaycee Dugard, 2011)
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Rebecca Kiessling: Abortion Survivor Who was Conceived in Rape
Rebecca Kiessling is an example of someone who was conceived in rape and escaped an abortion death. Her story is included here because she offers a valuable testimony in defense of the unborn who are considered ‘the hard cases.’
About Rebecca Kiessling:
· Abortion Survivor who was Conceived in Rape
· Married and the mother of 5 children (two oldest are adopted)
· Has adopted three children including a child born with special needs who died at 33 days old.
· Gave birth to three biological children (second-generation abortion survivors.)
· Family law attorney with four pro bono cases of international attention all involving the protection of preborn human life, including the “frozen embryo” case in Michigan. Two of those cases involved rape and abortion. Also, represented a woman sued for not aborting.
· International Pro-Life Speaker
· Stopped practicing law in order to home-school her children and do public speaking
· National Spokeswoman for Personhood USA and for National Personhood Alliance
· Testified before many legislatures on abortion bans, Personhood Amendments and statutes, and on removing the rape exception from the laws
I was adopted nearly from birth. At 18, I learned that I was conceived out of a brutal rape at knife-point by a serial rapist. Like most people, I’d never considered that abortion applied to my life, but once I received this information, all of a sudden I realized that, not only does it apply to my life, but it has to do with my very existence. It was as if I could hear the echoes of all those people who, with the most sympathetic of tones, would say, “Well, except in cases of rape. . . ,” or who would rather fervently exclaim in disgust: “Especially in cases of rape!!!” All these people are out there who don‘t even know me, but are standing in judgment of my life, so quick to dismiss it just because of how I was conceived. I felt like I was now going to have to justify my own existence, that I would have to prove myself to the world that I shouldn’t have been aborted and that I was worthy of living. I also remember feeling like garbage because of people who would say that my life was like garbage — that I was disposable.
Please understand that whenever you identify yourself as being “pro-choice,” or whenever you make that exception for rape, what that really translates into is you being able to stand before me, look me in the eye, and say to me, “I think your mother should have been able to abort you.” That’s a pretty powerful statement. I would never say anything like that to someone. I would say never to someone, “If I had my way, you’d be dead right now.” But that is the reality with which I live. I challenge anyone to describe for me how it’s not. It’s not like people say, “Oh well, I‘m pro-choice except for that little window of opportunity in 1968/69, so that you, Rebecca, could have been born.” No — this is the ruthless reality of that position, and I can tell you that it hurts and it’s mean. But I know that most people don’t put a face to this issue. For them, it’s just a concept — a quick cliche, and they sweep it under the rug and forget about it. I do hope that, as a child of rape, I can help to put a face, a voice, and a story to this issue.
I’ve often experienced those who would confront me and try to dismiss me with quick quips like, “Oh well, you were lucky!” Be sure that my survival has nothing to do with luck. The fact that I’m alive today has to do with choices that were made by our society at large, people who fought to ensure abortion was illegal in Michigan at the time — even in cases of rape, people who argued to protect my life, and people who voted pro-life. I wasn’t lucky. I was protected. And would you really rationalize that our brothers and sisters who are being aborted every day are just somehow “unlucky”?!!
Although my birthmother was thrilled to meet me, she did tell me that she actually went to two back-alley abortionists and I was almost aborted. After the rape, the police referred her to a counselor who basically told her that abortion was the thing to do. She said there were no crisis pregnancy centers back then, but my birthmother assured me that if there had been, she would have gone if at least for a little more guidance. The rape counselor is the one who set her up with the back-alley abortionists. For the first, she said it was the typical back-alley conditions that you hear about as to why “she should have been able to safely and legally abort” me — blood and dirt all over the table and floor. Those back-alley conditions and the fact that it was illegal caused her to back out, as with most women.
Then she got hooked up with a more expensive abortionist. This time she was to meet someone at night by the Detroit Institute of Arts. Someone would approach her, say her name, blindfold her, put her in the backseat of a car, take her and then abort me . . . , then blindfold her again and drop her back off. And do you know what I think is so pathetic? It’s that I know there are an awful lot of people out there who would hear me describe those conditions and their response would just be a pitiful shake of the head in disgust: “It’s just so awful that your birthmother should have had to have gone through that in order to have been able to abort you!” Like that’s compassionate?!! I fully realize that they think they are being compassionate, but that’s pretty cold-hearted from where I stand, don’t you think? That is my life that they are so callously talking about and there is nothing compassionate about that position. My birthmother is okay — her life went on and in fact, she’s doing great, but I would have been killed, my life would have been ended. I may not look the same as I did when I was four years old or four days old yet unborn in my mother’s womb, but that was still undeniably me and I would have been killed through a brutal abortion.
According to the research of Dr. David Reardon, director of the Elliot Institute, co-editor of the book Victims and Victors: Speaking Out About Their Pregnancies, Abortions and Children Resulting From Sexual Assault, and author of the article “Rape, Incest and Abortion: Searching Beyond the Myths,” most women who become pregnant out of sexual assault do not want an abortion and are in fact worse-off after an abortion. See http://www.afterabortion.org .
So most people’s position on abortion in cases of rape is based upon faulty premises: 1) the rape victim would want an abortion, 2) she’d be better off with an abortion, and 3) that child’s life just isn’t worth having to put her through the pregnancy. I hope that my story, and the other stories posted on my site [www.rebeccakiessling.com], will be able to help dispel that last myth.
I wish I could say that my birthmother was with the majority of victims and that she didn’t want to abort me, but she had been convinced otherwise. However, the nasty disposition and foul mouth of this second back-alley abortionist, along with a fear for her own safety, caused her to back out. When she told him by phone that she wasn’t interested in this risky arrangement, this abortion doctor insulted her and called her names. To her surprise, he called again the next day to try to talk her into aborting me once again, and again she declined and was hurled insults. So that was it — after that she just couldn’t go through with it. My birthmother was then heading into her second trimester — far more dangerous, far more expensive to have me aborted.
I’m so thankful my life was spared, but a lot of well-meaning Christians would say things to me like, ”Well you see, God really meant for you to be here!” Or others may say, “You were meant to be here.” But I know that God intends for every unborn child to be given the same opportunity to be born, and I can’t sit contentedly saying, “Well, at least my life was spared.” Or, “I deserved it. Look what I’ve done with my life.” And millions of others didn’t? I can’t do that. Can you? Can you just sit there and say, “At least I was wanted . . . at least I’m alive” or just, “Whatever!”? Is that really the kind of person who you want to be? Cold-hearted? A facade of compassion on the exterior, but stone-cold and vacated from within? Do you claim to care about women but couldn’t care less about me because I stand as a reminder of something you’d rather not face and that you’d hate for others to consider either? Do I not fit your agenda?
In law school, I’d also have classmates say things to me like, “Oh well! If you’d been aborted, you wouldn’t be here today, and you wouldn’t know the difference anyway, so what does it matter?” Believe it or not, some of the top pro-abortion philosophers use that same kind of argument: “The fetus never knows what hits him, so there’s no such fetus to miss his life.” So I guess as long as you stab someone in the back while he’s sleeping, then it’s okay, because he doesn’t know what hits him?! I’d explain to my classmates how their same logic would justify me killing you today, because you wouldn’t be here tomorrow, and you wouldn’t know the difference anyway, so what does it matter?” And they’d just stand there with their jaws dropped. It’s amazing what a little logic can do, when you really think this thing through — like we were supposed to be doing in law school — and consider what we’re really talking about: there are lives who are not here today because they were aborted. It’s like the old saying: “If a tree falls in the forest, and no one is around to hear it, does it make a noise?” Well, yeah! And if a baby is aborted, and no one else is around to know about it, does it matter? The answer is, YES! Their lives matter. My life matters. Your life matters and don’t let anyone tell you otherwise!
The world is a different place because it was illegal for my birthmother to abort me back then. Your life is different because she could not legally abort me because you are sitting here reading my words today! But you don’t have to have an impact on audiences for your life to matter. There is something we are all missing here today because of the generations now who have been aborted and it matters.
One of the greatest things I’ve learned is that the rapist is NOT my creator, as some people would have me believe. My value and identity are not established as a “product of rape,” but as a child of God. Psalm 68:5,6 declares: “A father to the fatherless . . . is God in his holy dwelling. God sets the lonely in families.” And Psalm 27:10 tells us “Though my father and mother forsake me, the Lord will receive me.” I know that there is no stigma in being adopted. We are told in the New Testament that it is in the spirit of adoption that we are called to be God’s children through Christ our Lord. So He must have thought pretty highly of adoption to use that as a picture of His love for us!
Most importantly, I’ve learned, I’ll be able to teach my children, and I teach others that your value is not based on the circumstances of your conception, your parents, your siblings, your mate, your house, your clothes, your looks, your IQ, your grades, your scores, your money, your occupation, your successes or failures, or your abilities or disabilities — these are the lies that are perpetuated in our society. In fact, most motivational speakers tell their audiences that if they could just make something of themselves and meet this certain societal standard, then they too could “be somebody.” But the fact is that no one could ever meet all of these ridiculous standards, and many people will fall incredibly short and so, does that mean that they ‘re not “somebody” or that they’re “nobody?” The truth is that you don’t have to prove your worth to anyone, and if you really want to know what your value is, all you have to do is look to the Cross –because that’s the price that was paid for your life! That’s the infinite value that God placed on your life! He thinks you are pretty valuable, and so do I. Won’t you join me in affirming others’ value as well, in word and in action?
For those of you who would say, “Well, I don’t believe in God and I don’t believe in the Bible, so I’m pro-choice,” please read my essay, “The Right of the Unborn Child Not to be Unjustly Killed — a philosophy of rights approach” which is linked on the menu. I assure you, it will be worth your time.
Abortion, Politics, and the “Rape and Incest” Exception
by Frederica Mathewes-Green
Coming soon to a podium near you: local politician Bluster K. Fluster, running for re-election, asserting his deeply held personal belief that abortion is wrong. There’s an exception, of course: cases where the woman conceived due to rape or incest.
A lot of his audience is nodding in agreement. Their reaction is typical; across the nation, polls show that approval of anti-abortion laws rises dramatically when this exception is made. According to a 1999 Wirthlin poll, for example, 62% of Americans would endorse a law prohibiting abortion except in cases when the pregnancy would kill the woman, or when it was caused by rape or incest. Remove that last clause and agreement drops thirty points.
It seems like common sense. Sexual violence is a nightmare. Dragging it out for nine months of pregnancy seems an added cruelty. Then there’s the child, for whom the truth about his father could be devastating. Fluster’s audience is sure abortion is the most compassionate course for the victims of sexual violence.
But did anyone think to ask the victims themselves?
In the new book, “Victims and Victors” (Acorn Books, 2000), editors David Reardon, Amy Sobie, and Julie Makimaa draw on testimonies of 192 women who experienced pregnancy as a result of rape or incest, and 55 children who were conceived in sexual assault. It turns out that when victims of violence speak for themselves, their opinion of abortion is nearly unanimous — and the opposite of what the average person expects.
Nearly all the women who conceived due to rape or incest, then had abortions, said that they regretted it. Of those giving an opinion, over 90% said that they would discourage other victims of sexual violence from having an abortion.
On the other hand, of the women who conceived due to rape or incest and carried to term, not one expressed regret about her choice. Of those giving an opinion, 94% of rape victims and 100% of incest victims said abortion was not a good option for other women in their situation.
“I feel personally assaulted and insulted every time I hear that abortion should be legal because of rape and incest,” says Kathleen DeZeeuw, whose testimony is included in “Victors and Victims.” “I feel that we’re being used to further the abortion issue, even though we’ve not been asked to tell our side of the story.”
Her side of the story starts with skipping a church meeting to go with a girlfriend to a local coffeehouse. The sixth of eight children, Kathleen was raised in a Christian home with strict rules against associating with anyone outside their congregation. So perhaps Kathleen was naive when she agreed to go to a movie with a young man she met at the coffeehouse.
Soon after her head was being bashed against his car window until she was too weak to resist. Somehow she knew the rape that followed would make her pregnant. “I remember screaming this over and over again. This only served as a terrifying source of hideous laughter.” He threw her out of the car, with a warning that he’d hurt her worse if she told anyone. She made her way home feeling shattered and dirty.
Kathleen, only 16, kept the secret until it couldn’t be concealed. When the pregnancy became obvious, her parents were distressed and her siblings were disgusted. “Because I wouldn’t talk about it, many rumors started about me and everyone had his own interpretation of what must have ‘really’ happened.” She was sent to a maternity home a thousand miles away.
But something had begun to change in her heart. At first, she was repulsed at the thought of carrying “this man’s child,” yet as she felt the baby kick and move, her horror began to change to sympathy. “I began to realize that this little life inside me was struggling too…I was no longer thinking of the baby as the ‘rapist’s’… I now thought of this baby as ‘my baby.’ My baby was all I had. I felt abandoned by everyone. I had only this life inside me to talk to.”
Not that everything was easy. The first time Kathleen held her son she felt ‘revulsion,’ because he looked exactly like his father, a resemblance that remained as he grew. “The laughter of my little boy often reminded me of the hideous laughter of this guy as he had raped me.” But Patrick kept telling his mother she needed to forgive, as he himself had forgiven her sometimes pained reactions to him, as well as the actions of his unknown dad. In the end, forgiveness set Kathleen free.
Victims of sexual violence need counseling and care, Kathleen says, and plenty of time for healing. “To encourage a woman to have an abortion is to add even more violence to her life…Two wrongs will never make a right.”
Kathleen’s association of abortion with “even more violence” gives us a first clue to why victims of sexual violence would resist abortion. As Reardon points out, “Abortion is not some magical surgery which turns back the clock.”
What rape takes away from a woman, abortion cannot restore. Instead, though outsiders picture abortion as a quick and sanitary event behind closed doors, to the woman it is a second assault, one that disturbingly resembles the violence she has already endured.
“[M]any women report that their abortions felt like a degrading form of ‘medical rape,’” Reardon writes. “Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger…For many women this experiential association between abortion and sexual assault is very strong…[W]omen with a history of sexual assault are likely to experience greater distress during and after an abortion than are other women.”
Second, Reardon says, post-abortion women typically feel guilty, “dirty,” depressed, and resentful of men, the same feelings which are common after sexual assault. Rape and incest victims who abort get a double whammy of these difficult emotions. “Rather than easing the psychological burdens of the sexual assault victim, abortion adds to them.”
For victims of incest the case is even stronger (and, of course, incest is often just a particular form of rape). For these girls, pregnancy can represent their only hope to get out of the abusive situation. They may have been threatened and beaten; they may have been told, for example, “If you tell Mommy, I’ll kill her.” But the girl knows that if she gets pregnant someone will have to see her plight and rescue her. To such a girl, pregnancy is not the problem; incest is the problem, and pregnancy may be the solution. Reardon writes, “Unlike pregnancies resulting from rape, most incest pregnancies are actually desired, at least at a subconscious level, in order to expose the incest.”
Reardon found that in virtually every case of pregnancy following incest, the abortion was not the girl’s decision. “In several cases, the abortion was carried out over the objections of the girl who clearly told others that she wanted to give birth to her child.” Instead, the abortion was planned by adults in her life, and frequently — for obvious reasons — by the perpetrator himself. Abortion turns out to be a great way to destroy evidence. It’s the best friend a sexual abuser has. And you’d be surprised how many people don’t ask any questions.
One woman writing under the pseudonym “Mary Jean Doe” recounts that when she was 12 years old, after some months of molestation by her older brother and his friend, she was late for a period.
“I turned to my Sunday School teacher for help…She gave me a hug and said I should go to Planned Parenthood…She never asked who the male partner was or why I was sexually active at that age.
“So my older brother took me to Planned Parenthood…No one expressed any dismay, concern or even interest that a 12-year-old girl needed a pregnancy test. I heard a lot of talk about ‘being responsible’ and ‘taking control of my body.’ Someone gave me a handful of condoms on the way out and made a joke about it being an assortment — red, blue, and yellow.”
No one asked the brother any questions, and he understandably refrained from getting chatty. Two days later the clinic phoned to tell Mary Jean that the test was positive and gave a time for her to return for an unspecified procedure. “The caller never used the word ‘pregnant’ or ‘abortion.’”
That evening her period started, so Mary Jean never kept the appointment. Only years later in biology class did she learn what sexual intercourse is — and that she had not been doing it. The abuse inflicted on her was not of a type that could result in pregnancy. Mary Jean was horrified to learn that she had been scheduled for an abortion none the less.
She concludes, “Abortion on demand, no questions asked, makes it easier for incest and child abuse to continue. Abortion for incest victims sounds compassionate, but in practice it is simply another violent and deceptive tool in the hand of the abuser.”
In a similar case in Baltimore, Maryland, Dr. Julio C. Novoa performed five abortions on three sisters who had been habitually raped by their father. The doctor didn’t suspect a thing. “When these patients came to my office, they came with a mother, and you, as a doctor, feel comfortable that the family knows,” he said. “They never, never made a mention or a hint” that anything was wrong. The girls were between the ages of 13 and 19, and their mother facilitated both the incest and the abortions. The situation ended only when the youngest girl scrawled at the bottom of a history test that she hated life and wanted to die. In the case of that young incest victim, speedy abortion with no questions asked did not set her free.
But surely a young girl who was pregnant shouldn’t be encouraged to have a baby, should she? She probably has unrealistic ideas that the baby will provide her with the unconditional love she craves. She may have naive fantasies that the child will be like a doll she can dress up and play with.
“It is precisely the young girl’s attachment to her baby, whether realistic or unrealistic, which insures with 100 percent reliability that she will be traumatized by the abortion,” Reardon writes. “To the young girl, the abortion is not an act of free will by which she is regaining her future. It is the destruction of her baby, her ‘baby doll,’ even…Which would the young girl rather have? A baby or a traumatic surgery wherein she is forced to participate in the murder of her baby?”
While a young girl should be spared pressure to kill her child, the most loving thing she can do next is to place him for adoption. Reardon cites Dr. George Maloof, who strongly recommends that children conceived in incest be adopted, not only for the child’s sake but so that the original family can begin to heal. (Incidentally, children of incest are not doomed to be victims of deformity due to “inbreeding.” Such problems emerge following repeated patterns of incest over several generations.) Maloof writes, “Only after having the child adopted can there be some assurance that this new life will not simply become part of the incestuous family affair. The family can be consoled by the knowledge that they have broken their incestuous pattern.”
That pattern is shown in the testimony of Dixie Lee Gourley, who remained in contact with her birth family throughout childhood while “boarding” with several other families. When she was 11 her visiting dad began to molest her, a horror she kept secret. It wasn’t until she was forty years old that she learned she wasn’t the only one. Four decades before he had also molested and impregnated another girl, the woman she’d always called her “stepsister.” This sister was also her mother, and her father was also her grand-dad.
Some women who had children after rape, then raised them, feel that adoption would have been the better course. Kathleen DeZeeuw, who has raised her son Patrick, writes: “I personally believe that for her child’s sake, she should strongly consider adoption. That may sound strange coming from me, but I know the emotional problems that can result from being daily reminded of the assault. In many case it may be truly better for the child that he or she not be subjected to this added turmoil.”
Sharon Bailey, who also gave birth after rape then raised her child, saw conflict over her daughter become one of the stresses that undermined her marriage. She believes that her daughter “would have had a more normal life” if she had been adopted. Nancy Cole, however, who raised a child after being impregnated by her own father, is satisfied with her decision. “[M]y daughter is now 18, loves the Lord, and is happy and well-adjusted. I have raised her all my life and I know I made the right decision.”
But back to our friend Fluster, beaming and bowing to applause. Does he have a point, when we’re talking about the public square? Remember how a “rape and incest” exception makes laws protecting unborn life much more acceptable to voters. How, strategically, should we approach the laws we craft?
David Reardon believes that it was softening of laws for “hard case” rape and incest pregnancies that paved the way for abortion on demand. Indeed, the Doe v. Bolton decision, the companion case to Roe v. Wade, stipulated that if abortion was legal in those cases it could not be withheld for any reason concerning a woman’s health, including her emotional condition or her age. Legalization of the hard cases is the “camel’s nose” in the tent, Reardon says, yet “[M]ost pro-life activists will continue to squirm and equivocate when asked about abortion for rape or incest pregnancies.”
The course of pro-life political strategy over the last decade was more complex than that. No pro-life activist believes that abortion is acceptable in cases of rape or incest. While such a view has been popular with the public, pro-lifers believe that the child conceived in violence is obviously as worthy of protection as any other baby. She has done nothing deserving of death. Even someone who believed that every rapist should be condemned to death would balk at extending the sentence to the rapist’s child. The idea becomes even more appalling when we remember that it is, in reality, the rape victim’s child. Justice requires that innocent life be protected, and this unborn child is unquestionably an innocent bystander, if not a second victim, of the attack.
Yet, about ten years ago, some pro-life organizations began to encourage state legislatures to pass laws that allowed an exception for rape and incest. Their reasoning was simply pragmatic. The numbers of rape and incest abortions each year are relatively small, 1% or less of the total. Let’s write a law that the public will accept, the thinking went, and save 99% of the babies. That will give a platform to build on, and with further education, over coming years, we can come back for the rest. At debates, pro-choicers who brought up the 12-year-old incest victim would sometimes be stymied when their bluff was called: “Okay, if I agreed to let rape and incest abortions remain legal, would you agree to outlaw all the rest?”
Other pro-lifers objected vehemently to this strategy. You’re abdicating the very principle of the sacredness of human life, they charged; you’re creating a category of “second-class babies.” Visitors to the annual March for Life in Washington will no doubt recall that the theme almost every year reflected such a “No Compromises!” position. Advocates on this side would insist that such a concession dynamited the very foundation of the movement. They refused to be party to anything that would leave any baby behind. We can’t “come back” for the rape and incest babies later, they noted wryly. They won’t be there. They’ll be dead.
Those advocating what was called “the incremental approach” found this response unrealistic and frustrating. “Do you mean you’d let 99 children die in a burning building, just because you couldn’t get all 100 out?” was a frequent question. For several years this debate produced heated words almost any time pro-life leaders gathered, and led to no philosophical resolution.
Eventually, however, there was a practical resolution. Though a few states did pass versions of the “incremental” law, the Supreme Court soon made it clear that any such law was flatly unacceptable — exceptions or no exceptions. No prohibition of any abortion, under any circumstances, was allowed. The point was moot.
Thus in recent years there have been no pro-life attempts to outlaw abortion generally, either with or without exceptions. The attempt, in thirty states, to prohibit only one particularly gruesome method of late-term abortion, was recently ruled unconstitutional by the Supreme Court. The only other initiatives have been narrowly crafted to hold clinics to safety standards or to ensure women are fully informed, to give parents a say in a teen’s abortion or to require a waiting period for reflection. None of these laws prohibit any abortion; they regulate it, like state liquor laws regulate sale of alcohol, without prohibiting anyone who can read the sign outside the store from buying as much booze as he wants. As such, these laws could end up backfiring on the pro-lifers who worked so hard for them. They may give the public the impression that, like liquor sales, abortion is now safe and tidy and reasonably regulated. Since pro-lifers fought for these laws, citizens may feel they should now politely go away. Pro-lifers got some of the pie and the pro-choicers got some, they might conclude, so everyone should be happy.
There isn’t much political application to the discussion of rape and incest abortion, when all abortions are absolutely legal. Yet the emotional, spiritual, and philosophical discussion continues. While it looks at first glance as if rushing victims of violence to an abortion clinic is the greatest kindness, when we listen to them we learn that it is not at all what they want. What they want is surprising, but most of all it includes not inflicting violence on another person.
“The victim may sense, at least at a subconscious level, that if she can get through the pregnancy she will have conquered the rape,” Reardon writes. “By giving birth, she can reclaim some of her lost self-esteem. Giving birth, especially when conception was not desired, is a totally selfless act, a generous act, a display of courage, strength, and honor. It is proof that she is better than the rapist. When he was selfish, she can be generous. While he destroyed, he can nurture.”
Perhaps the most poignant passages in “Victims and Victors” are from the testimonies of women who did instead what most Americans assume they should, and aborted their abuse-conceived children. The next time you hear Fluster express his “compassionate” views, think of these words from Patricia Ryan:
“[Abortion] only compounds the trauma and pain of rape and incest. I was an innocent victim of a horrible crime. I was not to blame for what the rapist did to me. But in choosing to abort, to kill the innocent child growing within me, I lowered myself to the level of the rapist. I too committed a crime against a defenseless baby who had done nothing wrong, who was also a victim of the rapist. That child may have been fathered by a criminal, but I was the mother, and I killed a part of myself when I had the abortion. It only compounded my pain; it didn’t solve a thing.”
The following article is taken from The National Herald, March 15, 2015 concerning some of the corruption in the Greek Orthodox Church (links to for the original Greek and English transcription are included):