Month: October 2011

San Jose Articles Challenge UN Position of a Universal Right to Abortion


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Source: Touchstone Magazine – Mere Comments

Download the San Jose articles (.pdf).

This relates to a press conference yesterday. At the end you will find a link for the San Jose Articles. It is a strong and impressive statement of principle, with impressive signatories.

PRESS ADVISORY, October 5, 2011

UN Officials Wrong. No Right to Abortion.
New Expert Document Issued at United Nations 

Where: UN Press Briefing Room, Dag Hammaskjold Auditorium

When: October 6, 2011, 11 a.m.

What: Launch of the San Jose Articles

Tomorrow morning [Oct. 6] at the UN press briefing room, internationally recognized scholar Professor Robert George of Princeton and former US Ambassador Grover Joseph Rees will challenge claims made by UN personnel and others that there exists an international right to abortion in international law.

As recently as a few weeks ago the UN Special Rapporteur on Health, the High Commissioner for Human Rights and the UN Secretary General have all said such a right exists.  And, according to Human Rights Watch the CEDAW Committee has directed 93 countries to change their laws on abortion.

Professor George, Ambassador Rees and 30 other international experts are releasing the San Jose Articles to refute these claims and to assert the rights of the unborn child in international law.

Other signatories to the Articles include Professor John Finnis of Oxford, Professor John Haldane of the University of St. Andrews, Francisco Tatad, the former majority leader of the Philippine Senate, Javier Borrego, former Judge of the European Court of Human Rights, and Professor Carter Snead of UNESCO’s international committee on bioethics.

“The San Jose Articles were drafted by a large group of experts in law, medicine, and public policy. The Articles will support and assist those around the world who are coming under pressure from UN personnel and others who say falsely that governments are required by international law to repeal domestic laws protecting human beings in the embryonic and fetal stages of development against the violence of abortion.” said Professor George

Ambassador Grover Joseph Rees, former US Ambassador to East Timor, said, “When I was in Timor I witnessed first-hand a sustained effort by some international civil servants and representatives of foreign NGOs to bully a small developing country into repealing its pro-life laws. The problem is that people on the ground, even government officials, have little with which to refute the extravagant claim that abortion is an internationally recognized human right. The San Jose Articles are intended to help them fight back.”

To schedule an interview with Dr. George, Ambassador Rees or any of the San Jose Signatories, contact Austin Ruse, 202-393-7002, 202-531-3770 (cell).

The Articles and support material may be viewed at www.sanjosearticles.org

Signatories

Source: San Jose Articles

* Institutions named for identifications purposes only.

Lord David Alton, House of Lords, Great Britain
Carl Anderson, Supreme Knight, Knights of Columbus
Guiseppe Benagiano, Professor of Gynecology, Perinatology and Childcare – Università “la Sapienza”, Rome, former Secretary General – International Federation of Gynecology and Obstetrics (FIGO)
Hon. Javier Borrego, former Judge, European Court of Human Rights
Christine Boutin, former Cabinet Minister – Government of France, current president Christian Democratic Party
Benjamin Bull, Chief Counsel, Alliance Defense Fund
Hon. Martha De Casco, Member of Parliament, Honduras
Jakob Cornides, human rights lawyer
Professor John Finnis, Oxford University, University of Notre Dame
Professor Robert George, McCormick Professor of Jurisprudence, Princeton University, former member of the President’s Council on Bioethics
Professor John Haldane, Professor of Philosophy, University of St. Andrews
Patrick Kelly, Vice President for Public Policy, Knights of Columbus
Professor Elard Koch, Faculty of Medicine, University of Chile
Professor Santiago Legarre, Professor of Law, Pontificia Universidad Catolica Argentina
Leonard Leo, Former Delegate to the UN Human Rights Commission
Yuri Mantilla, Director, International Government Affairs, Focus on the Family
Cristobal Orrego, Professor of Jurisprudence, University of the Andes (Chile)
Gregor Puppinck, Executive Director, European Center for Law and Justice
Ambassador Grover Joseph Rees, former US Ambassador to East Timor, Special US Representative to the UN on social issues
Austin Ruse, President, C-FAM
William Saunders, Human Right Lawyer, Senior Vice President, Americans United for Life, former delegate to the UN General Assembly
Alan Sears, President, CEO and General Counsel, Alliance Defense Fund
Marie Smith, President, Parliamentary Network for Critical Issues
Professor Carter Snead, Member, International Bioethics Committee, UNESCO and former U.S. Permanent Observer to the Council of Europe’s Steering Committee on Bioethics, University of Notre Dame School of Law
Douglas Sylva, Delegate to the UN General Assembly
Hon. Francisco Tatad, former Majority Leader, Philippine Senate
Hon. Luca Volonte, Parliamentary Assembly of the Council of Europe, President of the European People’s Party (PACE)
Lord Nicholas Windsor, Member of the Royal Family of the United Kingdom
Susan Yoshihara, Director, International Organizations Research Group
Anna Zaborska, Member of the European Parliament, former Chair, Women’s Committee of the European Parliament

Touchstone Magazine has published a number of articles on the global push to use international treaties and regulations to force governments to go beyond their own national laws, or in some case overturn their own laws, among them:

Austin Ruse on Rulers Without Borders (a signatory)
Stephen Baskerville on Family Takeover
Allan Carlson on The UN: From Friend to Foe

Obama Court Case Could Force Christian Schools, Churches to Employ HIV-Positive, Transgender Teacher


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Coming soon to a Christian school near you?

Source: The Right’s Writer | Ben Johnson

I wrote recently of the Obama administration’s Supreme Court challenge to the “ministerial exception.” If successful, the government will allow Christian schoolteachers and church employees who are considered “ministers” to sue their churches for violating anti-discrimination laws. There is a deeper, more disturbing aspect to the EEOC’s advocacy in this case. As this administration enforces those laws, it could require a Christian school to employ a transgender, HIV-positive homosexual as an elementary teacher. The government may allow impose Affirmative Action upon churches, as well.

The “ministerial exception” has been enforced by lower courts for decades, but the Supreme Court has never defined its parameters. Courts have ruled, essentially, that churches have the right to define their own criteria for who can serve as a minister. The Supreme Court began hearing arguments this week in Hosanna-Tabor Evangelical Lutheran Church and School v. Equal Employment Opportunity Commission, which would allow Cheryl Perich, a Christian schoolteacher and “commissioned-minister,”  to sue her Lutheran school for discrimination against the disabled. (She has been diagnosed with narcolepsy.)

The act Perich invoked, the Americans with Disabilities Act (ADA), defines those who are HIV-positive as “disabled.” The website of the Justice Department’s Civil Rights Division specifically states:

Q: Are people with HIV or AIDS protected by the ADA?

A: Yes. An individual is considered to have a “disability” if he or she has a physical or mental impairment that substantially limits one or more major life activities, has a record of such an impairment, or is regarded as having such an impairment. Persons with HIV disease, both symptomatic and asymptomatic, have physical impairments that substantially limit one or more major life activities and are, therefore, protected by the law.

Thus, if the Obama administration succeeds, no Christian school could fire a teacher infected with the AIDS virus without the threat of a federal lawsuit.

The DOJ’s website also notes the “Equal Employment Opportunity Commission offers technical assistance on the ADA provisions applying to employment.”

The EEOC’s website offers a hypothetical violation of the ADA: if an employee who is not HIV-positive is fired for consorting with those who have AIDS, in their example as a volunteer at a shelter or community center, that too could trigger litigation under the ADA. This would be impermissible, the EEOC states, “even if the employee is only minimally acquainted with [people] who have HIV/AIDS.” Since virtually every homosexual professes to know someone who is HIV-positive, any LGBT employee fired for any reason could sue in accordance with this provision, alleging an act of disability discrimination.

The administration would also like to subject churches and religious institutions to Title VII of the 1964 Civil Rights Act, which prohibits discrimination against employees on the basis of an “individual’s race, color, religion, sex, or national origin.” Both it and the ADA allow religious institutions to prefer “individuals of a particular religion” in employment. That is, the Southern Baptist Convention may require its employees to be Southern Baptists and so on. Beyond that, there is no quarter offered to religious institutions.

This opens the possibility of Affirmative Action in church hiring. (Some churches already employ such practices.) The Harvard Law Review stated in a 2008 article on the ministerial exception, “under Title VII’s plain text, religious denominations theoretically could face sex discrimination liability for refusing to ordain women.” Douglas Laycock, the Lutheran school’s key lawyer in the Hosana case, notes in his reply brief that some of those on the other side “do not deny that they would open the door to class actions alleging disparate impact and statistical underrepresentation.” Perhaps it is no coincidence the NAACP Legal Defense and Education Fund, one of the nation’s leading advocates of reverse discrimination, has filed an amicus curiae brief in the Hosana case.

Most controversially, the Obama administration has already begun enforcing civil rights laws that do not cover homosexuals as though they did. The White House website makes clear that Obama supports the Employment Non-Discrimination Act, and he reiterated his position in a speech to the 15th annual dinner of the Human Rights Campaign on October 1. This president has a peculiar penchant for enforcing unpassed bills by executive fiat. Indeed, he literally redefined the family the federal regulation, and his implementation of the transgendered agenda by fiat has been nothing short of historic.

The Obama administration has openly stated it will use any pretext to prosecute discrimination against homosexuals. The homosexual Keen News Service reported that the Department of Housing and Urban Development (HUD) announced last July that while federal law “does not specifically cover sexual orientation- or gender identity-based discrimination, it may still cover them in other ways. For example, gender-identity discrimination may be seen as sex discrimination.”

The HUD website explains although anti-discrimination laws do not currently cover “lesbian, gay, bisexual, or transgender (LGBT)” people, there’s good news — you may already be a victim! The website states:

[A]  person’s experience with sexual orientation or gender identity housing discrimination may still be covered by the Fair Housing Act.

For Example:

  • A gay man is evicted because his landlord believes he will infect other tenants with HIV/AIDS. That situation may constitute illegal disability discrimination under the Fair Housing Act because the man is perceived to have a disability, HIV/AIDS.
  • A property manager refuses to rent an apartment to a prospective tenant who is transgender. If the housing denial is because of the prospective tenant’s non-conformity with gender stereotypes, it may constitute illegal discrimination on the basis of sex under the Fair Housing Act.

If you believe you have experienced (or are about to experience) housing discrimination, you should contact HUD’s Office of Fair Housing and Equal Opportunity for help at (800) 669-9777. (Emphases added.)

That is, the Obama administration is willing to sue those who “discriminate” against a male cross-dresser on the grounds that the accused hates women. Will the Obama administration apply these same criteria to Christian school teachers? Will an HIV-positive male teacher who wears a dress be legally guaranteed a job teaching Christian doctrine as long as “she” professes to be a member of the school’s sponsoring denomination?

The threat of litigation is more than an academic concern on both fronts. Last October, the EEOC sued the entire Maverik [sic.] Country Store convenience store chain, because one of its Wyoming locations fired Randy Ramos, an HIV-positive baker. (EEOC Phoenix Regional Attorney Mary Jo O’Neill, who prosecuted the case, said, “One would expect that employers in this day and age would be sensitive to that and agree to work with an HIV-positive employee, not fire him.”)

A 39-year-old HIV-positive man, “Richard Roe,” has hauled the Atlanta Police Department before the 11th Circuit Court of Appeals, insisting the department denied him a job because he has AIDS.  Scott Schoettes of the homosexual lawfare society Lambda Legal admitted the group’s motivation. “We want to change the city of Atlanta’s way of thinking,” he said, and “bring them into the current millennium. We want to make it clear the city cannot discriminate and act on it.” Besides, Gregory Nevins of Lambda Legal has averred anti-AIDS discrimination must end, because “HIV is no longer inevitably resulting in death.”

They would undoubtedly like to do the same for the Christian religion and its consistent, 2,000 year teaching against homosexuality.

Nor is this an isolated event. The ACLU sued the Alabama Department of Corrections in March for isolating AIDS-infected prisoners from the general prison population. One might think, with the high incidence of prison rape, this was a public health service. Not the Left. Margaret Winter, Associate Director of the ACLU National Prison Project, said the Communist-founded organization filed suit to secure the criminal element’s “right to be free from disability-based discrimination.” The suit specifically invoked the Americans with Disabilities Act.

Such lawsuits represent a boon for trial lawyers and a windfall for those who file suit. Dr. Kathryn Moss of the Cecil B. Sheps Center for Health Services Research at the University of North Carolina has found HIV-positive litigants are 28 percent more likely to prevail in ADA administrative complaints, and their median cash award is one-third higher than those “with other disabilities.”

Lambda Legal has pending litigation against the state of Georgia for firing Vandy Beth Glenn, a transgendered state employee who decided to come to work as a woman.

The issue of “discrimination” against homosexuals has crept into the Hosana case’s documents, as well. The Anti-Defamation League (ADL) specifically noted in its amicus curiae brief, “Female or gay high school teachers, secretaries, university professors, organists, and choir directors, among others, have had their discrimination lawsuits dismissed because of the churches’ religious freedom to hire as they wish without court interference.” The ADL considers this a very bad thing.

No actual litigation need follow. The average church has 75 regular participants on a Sunday morning, so the threat of a lawsuit alone is often sufficient to cause a lukewarm Christian to back down.

Some may argue the Americans with Disabilities Act states, “a religious organization may require that all applicants and employees conform to the religious tenets of such organization.” But Title VII offers no such protection. Moreover, even the ADA’s language could be interpreted to mean an employee simply has to believe the dogmas and doctrines of the denomination, not that (s)he must live up to or exemplify them.

The government’s lack of interest in Christan teaching could hardly be more palatable. Assistant to the U.S. Solicitor General Leondra R. Kruger has said during oral arguments before the court Wednesday, “A particular religious doctrine is simply irrelevant.”

All of this is not merely likely but was clearly foreseeable. In a 2001 interview on public radio, Obama called for an “activist” executive branch to enforce the Left’s cultural agenda, observing that “without an activist Attorney General’s office and Justice Department that is able to come in and provide just the sheer resources that are required, many of these changes just don’t take place.” Messrs. Obama and Holder have proven they are more than willing to provide the Left ample federal resources.

In fact, no less a Christian figure than Martin Luther foresaw this day coming.  He once preached, “I greatly fear the high schools are nothing but great gates of Hell unless they diligently study the Holy Scriptures and teach them to the young people.”

New Book: Greece’s Dostoevsky


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From the publisher:

Herman A. Middleton is author of Precious Vessels of the Holy Spirit: The Lives and Counsels of Contemporary Elders of Greece (featuring eight Greek Orthodox monastic elders).

He translated the recently released Greece’s Dostoevsky: The Theological Vision of Alexandros Papadiamandis (a study of one of modern Greek literature’s finest writers). It is about his new book that he now writes. (The second, third, and fourth posts will be posted elsewhere, for which see below.)

I have been working on a translation of Dr. Anestis Keselopoulos’s book, Greece’s Dostoevsky: The Theological Vision of Alexandros Papadiamandis for quite some time now. The book is a study of the living (lived/experiential) theology found in the short stories and novels of one of Greece’s greatest fiction writers of the past 2+ hundred years.

I was first introduced to Papadiamandis through Dr. Keselopoulos’s pastoral theology class while a student at Aristotle University in Thessalonica, Greece. It is often the case at Greek universities that the professor uses one of his own books for the course, and in this case we read Greece’s Dostoevsky. I was attracted to the book initially because, unlike many theological books, it both provides profound insights while being an engaging and enjoyable read.

Too often, theological books discuss theology in the abstract. Church doctrines, which were developed through the vibrant spiritual and liturgical life of the Church and Her faithful, are often presented as abstract teachings based on Biblical passages. Greece’s Dostoevsky is unusual in this regard. Dr. Keselopoulos discusses doctrines and theological concepts within the framework of lived theology, connecting often seemingly abstract concepts to everyday life.

Keselopoulos addresses issues that are at the heart of Church life, issues that are of particular concern to the Church in America and in the West, more generally (I will discuss the contents of the book in a later post). Rather than addressing these issues detached from actual life, Keselopoulos bases his ideas on examples taken from Papadiamandis’s stories. This is the ideal book for a class in pastoral theology, as it provides concrete and living examples of spiritual and theological truths. PapadiamandisÕs characters, the clergy and faithful in his stories, were based on the many priests and parishioners he knew from his childhood on the island of Skiathos and from his time in Athens.

What this means is that, while providing significant theological insight, Keselopoulos’s book is a lot of fun to read. The text is punctuated with excerpts and examples from Papadiamandis’s stories, and one gets the sense that Papadiamandis’s characters are very much based on real people. One of the things Papadiamandis shares with Dostoevsky is that he is a Realist. Papadiamandis does not romanticize the Church, the clergy, or the monastics. While he personally knew many shining examples of clerical and monastic virtue (St. Nectarios and St. Nicholas Planas, in particular), he was also aware that there are unscrupulous clerics and monastics as well. He presents the good and the bad, but he is always optimistic and slow to judge. He was a churchman in the truest sense of the term, a real lover of the Church.

What this also means is that the reader gets introduced, in a very intimate way, to a world, a culture, a society that is profoundly Orthodox. One of the difficulties with being an Orthodox Christian in the West is that our society forces us into a situation where our faith is simply one aspect of who we are. The culture in which we live does not understand our faith, so it prefers that we keep it private. Even though we struggle to live lives worthy of Christ, lives of Orthodox witness, it is easy to feel very much alone in this struggle. Orthodox countries do not always live up to the high calling of Christ either, but there is no doubt that the life of faith in these countries is more organic, more rooted, more connected with the other aspects of one’s life. Greece’s Dostoevsky invites us into that world and shows us what we might otherwise not see, and that is one of its best qualities.

In my next post, I’ll go into more depth regarding who Alexandros Papadiamandis was, and why it matters.

Learn more about Greece’s Dostoevsky: The Theological Vision of Alexandros Papadiamandis.

Posting Schedule:

Why Pastors Must Be Free To Preach On Politics


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Source: Town Hall | John Sears | HT: OrthodoxNex.com Blog

On Sunday, October 2, hundreds of pastors all over the country did something an astonishingly large number of their fellow Americans had forgotten they had the God-given right to do: namely, address political issues and candidates during a worship service.

Across the nearly 60 years since then U.S. Senator Lyndon Johnson pushed through an amendment to the IRS code threatening any church or pastor who gets involved in politics with IRS reprisals – specifically, the loss of the church’s tax-exempt status – conventional wisdom has congealed around the idea that pastors must stay out of politics. As extraordinary as that assertion is to anyone with even a cursory knowledge of our nation’s history, it’s a theme that’s been hammered home unrelentingly for decades by groups like the American Civil Liberties Union and Americans United for Separation of Church and State.

As a result, pastors have been tacitly forbidden from saying in their pulpit what they’d be perfectly within their rights to say 50 feet away, in a church aisle or out on the sidewalk. What’s worse, they’ve been banned from expressing their opinion specifically because they are pastors.

Consider what happens when an issue such as, say, abortion, comes up for community debate, as the voting public considers a bill or assesses a candidate whose feelings on the subject are well known. Doctors will address their local medical gatherings, lawyers will argue at their bar associations, social workers will write op-eds, politicians will give speeches, and the news media will interview representatives of each of those professions, since some aspect of the abortion question impacts each of those professional areas.

In each case, the qualified professional is legally allowed, and even publicly encouraged, to address specifics of the issue, urge his peers to share his point of view, and advocate for or against a given candidate and his views.

And yet, while no sane person could suggest that abortion is an issue without a profound spiritual dimension, any effort by a local pastor to shine a biblical or theological spotlight on the issue in his professional setting, before an audience interested in that specific dimension, is met with outrage, tax threats, and the assertion that the Constitution forbids preachers from talking “politics.”

The same Constitution, mind you, whose First Amendment states that:

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press …”

You’ll note the Founders did not bar Congress from “prohibiting the free exercise thereof (except in churches),” or “abridging the freedom of speech (except in the case of pastors),” or “of the press (unless it’s a printing or mailout distributed to church members to help them analyze candidates and issues).”

No one would be more astonished to hear the Constitution used as a legal muzzle to silence pastors on political issues than the men who wrote the Constitution. Most of them understood implicitly that the primary raison d’etre for settling this continent was to secure religious freedom, and that no group was more responsible for inspiring the colonists to join a revolution in defense of that liberty than pastors who addressed from their pulpits our “political issues” with England.

Nor would the Founding Fathers have stood for the notion that a church could be threatened with taxes. Tax exemption is not a privilege our government extends to cooperative congregations and ministries; it is the fundamental right of those churches, before God and the Constitution. What would be a more effective prohibition on the free exercise of religion than taxation? If the party in power holds the financial life of a church in its hands, how can that church ever stand against the party on a moral issue?

And make no mistake: every political question is, at root, a moral issue.

That, of course, is the underlying reason for every legal effort to silence and sabotage the participation of churches and pastors in the political process – the recognition that, on moral issues, those who take their faith seriously, and commit themselves as groups and individuals to the truth of Scripture, inevitably carry a different and often more substantial moral authority than the government and its elected leaders. And thank heaven they do. The moral admonitions of outspoken pastors have played a critical role at every critical juncture in our history – spearheading among other things the abolition of slavery and the Civil Rights movement.

If, to assert that moral authority, pastors must make a united stand through events like last Sunday’s “Pulpit Freedom Sunday,” they’re doing nothing more than what their own forefathers did 200-plus years ago. They’re throwing off not only the illegitimate legal shackles that would chain them to an unreasonable and ungodly silence, but the popular misconceptions that have for too long intimidated Christian leaders from sharing the enduring wisdom of a thoughtful, biblical perspective on the issues that most impact us as a nation.

Whatever your religious beliefs and convictions – or even your views about pastors talking politics – I hope you stood with the pastors of your community who dared to make bold and constructive use of our richest, and most endangered freedom: the right to hear and speak the truth.

CNS News: More than 2,000 Evangelical, Orthodox Chaplains Join Catholics in Opposing Pentagon Directive on Same-Sex Marriage


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Dr. Ron Crews, executive director of the Chaplain Alliance for Religious Liberty. (AP Photo.)

Here’s one way for the Orthodox to get noticed: do what is right.

Source: CNSNews

(CNSNews.com) – A national group representing more than 2,000 military chaplains from evangelical Christian and Orthodox backgrounds said on Wednesday that the Pentagon has launched a “direct assault” on marriage, and the chaplains they endorse will not be allowed to perform same-sex wedding ceremonies under any circumstances.

Dr. Ron Crews, executive director of the newly formed Chaplain Alliance for Religious Liberty, said his 2,000-plus membership is concerned about a Sept. 30 Pentagon memorandum that authorizes chaplains and military chapel facilities to be used for “any private ceremony,” a move that contradicts current federal law, the Defense of Marriage Act (DOMA).

“By dishonestly sanctioning the use of federal facilities for ‘marriage counterfeits’ that federal law and the vast majority of Americans have rejected, the Pentagon has launched a direct assault on the fundamental unit of society – husband and wife,” Crews said.

President Barack Obama signs the Don't Ask, Don't Tell Repeal Act of 2010. (AP Photo/Pablo Martinez Monsivais)

Crews further said his Evangelical membership is in accord with the Catholic Archdiocese for Military Service, headed by Archbishop Timothy Broglio, which said on Tuesday that no Catholic chaplain in the military will be allowed to perform same-sex “marriages” and that same-sex weddings would not be allowed in the Catholic chapel on the grounds of the U.S. Military Academy at West Point.

“While the memorandum acknowledges a chaplain’s right to not participate in same-sex ‘marriage’ ceremonies – a right not given by the Pentagon, but rather given by the Creator and protected by the chaplain’s faith group,” said Crews, “the new policy makes it clear that the Pentagon has placed the military in the midst of a deeply controversial issue during a time of ongoing war.”

Crews also said his group is calling on Congress to affirm that the federal definition of marriage – one man and one woman for federal purposes — applies to the Department of Defense and that no federal facilities may be used to circumvent federal law.

“In addition, we call on Congress to enact a ‘Right of Conscience’ clause in the Revised Title 10 code to ensure that no American,  and especially not our service members, be forced to deny their religious beliefs,” Crews said.

Crews is a former Army chaplain, who served with the 82 Airborne and with other divisions for 28 years.


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