I quit being a Christian. I’m out. In the name of Christ, I refuse to be anti-gay. I refuse to be anti-feminist. I refuse to be anti-artificial birth control. I refuse to be anti-Democrat. I refuse to be anti-secular humanism. I refuse to be anti-science. I refuse to be anti-life. In the name of …Christ, I quit Christianity and being Christian. Amen.
And with that announcement, Anne Rice publicly renounced her identity as a Christian on Facebook.
I’m compelled to wonder, however — who is the more preferable and honest of the two?
- The “Anne Rice”‘s of the world — who recognize their open disagreement with traditional [Catholic / Orthodox] Christianity, and agree that they can no longer identify themselves as such because the moral positions they hold are fundamentally incompatible?
- The “Nancy Pelosi”‘s of the world, who publicly repudiate various traditional moral positions of [Catholic / Orthodox] Christianity, yet simultaneously proclaim themselves “practicing Catholics” (up and including the reception of the Eucharist), and yet relegate their disagreements as “differences of opinion”?
[Continued from Part 1, Part 2, and Part 3]
NFP and the Contraceptive Mentality
In concluding this series, I’d like to address the question which originally set me on on this overly extended journey: Is it possible for users of Natural Family Planning to have a “contraceptive mentality” and if so what does that mean in the context of NFP?
I’ve described the contraceptive mentality as: The idea that having sex and reproducing are two activities with no necessary connection, that having sex in no way suggests a desire or willingness to have children with the person you are having sex with.
At root, I think that NFP is formulated in such a way as to be in direct opposition to the contraceptive mentality. According to an understanding of sexuality rooted in human instinct and biological reality, the way to avoid conceiving children is to not have sex. This is also the means of avoiding conception which is considered acceptable by the Church in the context of its understanding of the moral nature of sexuality. NFP is considered morally acceptable by the Church for the reason that it consists of avoiding pregnancy by not having sex, with the modern refinement of allowing the married couple to understand with a certain degree of confidence when it is that they need to avoid having sex in order to avoid conception. Rather than abstaining all the time in order to avoid pregnancy, the couple can abstain for between a quarter and half out of the woman’s cycle, and achieve the same result with relative certainty.
[Continued from Part 1 and Part 2]
Enter Artificial Birth Control
In Part 2, I discussed the sense in which marriage customs and sexual morality can be seen as an adaptive response to controlling childbearing. I’d like now to turn to the question of artificial birth control.
In my first job out of college, a small chemical distribution company, I sat next to the customer service group, and thus found myself overhearing a lot of middle-aged “girl talk”. One anecdote I particularly remember was recounted by a woman who’d married in the late sixties. She told about how when she and her husband were still engaged, she’d gone with her mother to a wedding, and her mother had taken occasion to whisper to her that it was generally known that the bride had “had to get married.”
“I’m just so glad you’re a good girl and you’ll never need to get married quickly like that, my mother told me,” she said. “Of course, what she didn’t know is that I’d been on the pill for the last three years.”
I think this does a good job of underlining a massive shift in social structure and morality which the advent of plentiful and efficient birth control allowed. Continue Reading