Pro-life roundup: Arkansas abortion amendment disqualified

Denver, Colo., May 30, 2019 / 06:30 pm (CNA).- The maker of a popular fertility awareness app says it is built on peer-reviewed research and a scientific approach to women’s health, after a recent report criticized the app’s developers and funders  as “anti-abortion, anti-gay Catholic campaigners.”

A May 30 report in the Guardian said the FEMM app “sows doubt about birth control” and “features claims from medical advisers who are not licensed to practice in the U.S.”

The app, sold by the FEMM Foundation, markets itself as a period and ovulation tracker with three options for users – to achieve pregnancy, avoid pregnancy, or track their health.

Anna Halpine, CEO of the FEMM foundation, told CNA that “FEMM is a science and evidence based program for women’s health, and our app allows us to provide personalized health care information to women directly.”

“We think that this knowledge is basic women’s health literacy, and we think every women has the right to know how her body works, in order to make an informed choice about how she wants to manage her fertility,” Halpine added.

The app primarily serves as a tracker for various markers of fertility and health for women, with options to track periods, cervical mucus, medications, hormone levels, basal body temperature, and a host of physical and emotional symptoms.

The app has been downloaded more than 400,000 times in the past 4 years, according to the Guardian. It has 4.8 out of 5 stars in more than 1,000 reviews in the Apple store. The FEMM Foundation also offers classes on ovulation and fertility charting, as well as “medical management” training in “protocols for the management of ovarian dysfunction, menopause and infertility.”

The Guardian’s report said that FEMM appears to be biased against hormonal birth control.

“The FEMM app’s literature sows doubt about the safety and efficacy of hormonal birth control, asserting that it may be deleterious to a woman’s health and that a safer, ‘natural’ way for women to avoid pregnancy is to learn their cycles,” The Guardian reported.

Halpine told CNA that FEMM aims to help women understand their own bodies.

“FEMM sees reproductive endocrinology (hormones) as the unifying element in women’s health. Our approach is to empower women to understand their hormones and fluctuations, and to use our, or other charting systems, to monitor their own personal hormone patterns. The critical element is their pattern; based on the observations that they make of changing biomarkers in their body (temperature, or cervical fluid or dryness) women can ‘see’ their own changes of estrogen and progesterone cycle to cycle.”

“Ovulation is the sign that these hormones, plus many others, are at the right level at the right time. This is why we say that ovulation is a sign of health,” Halpine said.

Dr. Nathaniel DeNicola, an OB-GYN with the American College of Obstetrics and Gynecology, told The Guardian that: “The birth control pill is one of the greatest health achievements of the 20th century” and is “standard” in women’s health care.

The Guardian did not, however, mention risks of artificial contraception identified by scientific research.

According to a study posted on the website of the National Center for Biotechnology Information, “hormonal contraceptives and hormone replacement therapies are classified as carcinogenic to humans (group 1) by the International Agency for Research on Cancer.”

According to the National Cancer Institute, the use of oral contraceptives is associated with increased risk for breast cancer, endometrial cancer and cervical cancer, while it is also associated with a decreased risk for cervical cancer.

The Guardian also reported an outdated claim on the efficacy of fertility-awareness based methods (FBAMs) of birth control, also called Natural Family Planning methods, which FEMM facilitates. The Guardian reported that the efficacy rate of FBAMs is about 75%.

In fact there are a variety of FBAMs available, each with varying levels of efficacy, depending on the method and the real-life use. For example, the Marquette Method, an FBAM, has been reported to be 89% effective with typical use, compared with an 87% efficacy rate for real-life use of condoms as a birth control method.  

The Guardian reported that implants and IUDs are among the most effective of birth control methods. However, IUDs can also cause some of the most severe side effects, including migration of the device and the perforation of organs.

The Guardian’s report noted that a financial supporter of the FEMM app is the Chiaroscuro Foundation, a non-profit whose chairman is Sean Fieler, a wealthy philanthropist and businessman who lives in Princeton, New Jersey, and who has previously backed pro-life politicians and causes in the past.

The mission of the Chiaroscuro Foundation is “to renew in our culture a deep awareness of the composite unity of our shared human nature.” According to The Guardian, the foundation donated between $350,000 and $1 million to FEMM each year between 2015-2017, or the majority of its operating budget.

Halpine told The Guardian that FEMM does not comment on abortion, or advocate on political issues.

“FEMM has never commented on the abortion issue. And doesn’t work in that area. FEMM is an organization committed to expanding information research and knowledge about women’s reproductive health around the world,” Halpine told The Guardian.

The Guardian noted that some of FEMM’s medical advisors are based in Chile, and are not licensed to practice in the United States.

“The Reproductive Health Research Institute (RHRI) provides FEMM’s medical assertions, research and training. The two physicians leading RHRI are listed on its website as Pilar Vigil and Patricio Contreras. Vigil is listed as the medical director of RHRI, which has two addresses, one in New York City and another in Santiago, Chile,” the Guardian reported.

“Vigil is listed as an OB-GYN and Contreras as a ‘medical doctor’, but neither is licensed to practice medicine in the United States,” The Guardian noted.

Halpine explained that “FEMM works with medical researchers and providers around the world. Our growing network of health educators and providers in the United States and other countries serves our users worldwide. Our global network is inclusive, and FEMM benefits from the diversity of experience and ideas that our health educators and providers bring to us around the world.“

On its website, FEMM provides health center locators and doctor referrals, and lists licensed health centers and doctors located in the United States.

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Members of the Sts’ailes First Nation at Holy Rosary Cathedral last year for the first Mass to integrate a First Nation language. A Cardus report presents the voices of Indigenous Canadians speaking about their faith and distinguishing it from the traditional spirituality they’re often associated with. / Photo courtesy Nicholas Elbers, 2022

Vancouver, Canada, May 17, 2023 / 14:15 pm (CNA).

A groundbreaking report published by the Ottawa-based Cardus Institute has given voice to Indigenous Canadians who are frustrated by secular society’s unawareness of — or unwillingness to accept — the fact that almost half of them are Christian. 

“I find that insulting to Indigenous people’s intelligence and freedom,” Catholic priest Father Cristino Bouvette said of the prejudice he regularly encounters.

Bouvette, who has mixed Cree-Métis and Italian heritage and now serves as vicar for vocations and Young Adults in the Diocese of Calgary, was one of 12 individuals interviewed by Cardus for the report “Indigenous Voices of Faith.”

Prejudice against Indigenous Christians has become so strong, even inside some Indigenous communities, “that Indigenous Christians in this country right now are living in the time of new martyrdom,” Bouvette said.

Although that martyrdom may not cost them their lives, “they are ostracized and humiliated sometimes within their own communities if they openly express their Christian or Catholic faith.”

Statistics Canada reported last year that the 2021 census found that 850,000, or 47%, of Canada’s 1.8-million Indigenous people identify as Christian and that more than a quarter of the total report they are Catholic. Only 73,000, or 4%, of Indigenous people said they adhere to traditional Indigenous spiritual beliefs.

Ukrainian Catholic Deacon Andrew Bennett, program director for Cardus Faith Communities, conducted the interviews for the think tank last fall. He published his report in March at a time when Canadian mainstream media and many political leaders continued to stir division and prejudice through misleading commentary about abandoned cemeteries at Indian Residential Schools.

The purpose of the report, he writes, “is to affirm and to shed light on the religious freedom of Indigenous peoples to hold the beliefs and engage in the practices that they choose and to contextualize their faith within their own cultures.”

Too often, however, “the public narrative implies, or boldly declares, that there’s a fundamental incompatibility between Indigenous Canadians and Christianity or other faiths,” Bennett said. “[M]any Indigenous Canadians strongly disagree with those narratives.”

Father Bouvette is clearly one of those.

“We did not have Christian faith imposed upon us because of [my Indigenous grandmother’s] time in the residential school or her father’s time in the trade school that he was sent to,” Bouvette said. “No, it was because our family freely chose to receive the saving message of Jesus Christ and lived it and had continued to pass it down.”

Bouvette said his “grandmother was not tricked into becoming something that she didn’t want to be, and then tricked into staying that way for 99 years and 11 months of her life. She was a Christian from the day of her birth, and she remained a Christian until the day of her death. And so that was not by the consequence of some imposition.”

Nevertheless, Canadians continue to labor under a prejudice holding the opposite view. “I do believe that probably the majority of Canadians at this time, out of some mistaken notion of guilt for whatever their cultural or ethnic background is, think they are somehow responsible for Indigenous people having had something thrust upon them that they didn’t want,” Bouvette said.

“But I would say, give us a little more credit than that and assume that if there is an Indigenous person who continues to persevere in the Christian faith it is because they want to, because they understand why they have chosen to in the first place, and they remain committed to it. We should be respectful of that.”

The executive director of the Catholic Civil Rights League, Christian Elia, agrees and says society should grant Indigenous Catholics the respect and personal agency that is due all Canadians.

“Firstly, I am not an Indigenous person, so I cannot speak for our Indigenous brothers and sisters, but neither can non-Indigenous secularists who choose to ignore that Indigenous people in Canada continue to self-identify as Christian, the majority of these Catholic,” Elia said in an interview with The B.C. Catholic.

He said his organization has heard from many Indigenous Catholics who are “growing weary of the ongoing assumption that somehow they have been coerced into the faith, that it is inconceivable that they wish to be Catholic. This condescending attitude must stop.”

Deacon Rennie Nahanee, who serves at St. Paul’s Indian Church in North Vancouver, was another of the 12 whom Bennett interviewed. A cradle Catholic and member of the Squamish First Nation, Deacon Nahanee said there is nothing incompatible with being both an authentic Indigenous person and a Catholic.

“I’m pretty sure we had a belief in the Creator even before the missionaries came to British Columbia,” he said. “And our feelings, our thoughts about creation, the way that we lived and carried out our everyday lives, and the way that we helped to preserve the land and the animals that we used for food, our spirituality and our culture, were similar to the spirituality of the Catholic Church.”

“I believe that’s why our people accepted it. I don’t think anybody can separate themselves from God, even though they say so.”

Interviewed later by The B.C. Catholic, Nahanee said he is not bothered by the sort of prejudice outlined by Bouvette. “People are going to say or do what they want,” he said.

Voices of Indigenous Christianity

Bennett, program director of Cardus Faith Communities, interviewed 12 Indigenous Canadians, most of them Christian, about their religious commitments, “which often clash with the typical public presentation of Indigenous spirituality.” Here is a selection of some of their comments: 

Tal James of the Penelakut First Nation in Nanaimo spoke about the relationship between Indigenous culture and his Christian faith:

“I think … that our [Indigenous] cultures were complete, and in Jesus they’re more complete. I think that’s a big thing and a big step for a lot of us. You’re going to have a lot of non-Indigenous people look at you and question your actions based on your Aboriginal heritage. Don’t take that to heart. They’re the ignorant ones who don’t want you to flourish. Those of you who are Christians, First Nations Christians, you come to the table with the same gifting that non-Aboriginal people have. For them to say, ‘We want to make room for you at the table,’ correct them. You are already at the table, and encourage them to step back and allow your gifts to flourish. Because it’s one in the same spirit.”

Rose-Alma McDonald, a Mohawk from Akwesasne, which borders New York, Ontario, and Quebec, talked about re-embracing her Catholic faith:

“I surprised everybody, including myself, in terms of embracing Catholicism after 20 years away. So I’ve had a few epiphanies in the sense that this is why my mother made me do so much in the church growing up. When I’m working, volunteering, and doing stuff in the church, I remember that. I keep remembering I’m Catholic and I’m still Catholic. I will stay Catholic because of the way I was raised.”

Jeff Decontie, a Mohawk from the Algonquin First Nations who lives in Ottawa, talked about being a person of faith in a secular world:

“Secular worldviews can sort of eat up everything around them and accept a whole wide range of beliefs at the same time. For example, you have the prevailing scientific thinking alongside New Age believers, and people in society just accept this, saying, ‘Oh, whatever it is you believe in, all religions lead to the same thing.’ No one questions it. How can these contradictions coexist? … Then we ask an [Indigenous] elder to lead prayer? Any other religion would be a no-no, but you can ask for an elder who’s going to pray a generic prayer to some generic Creator, and it’s not going to ruffle any feathers. I think that’s the danger of secular thought creeping into Canada: It goes unnoticed, it’s perceived as neutral, but at the same time it’s welcoming a whole wide range of beliefs. And it doesn’t just influence Indigenous thought. It’s influencing Christianity.”

Rosella Kinoshameg, a member of the Wikwemikong Reserve on Manitoulin Island in Ontario, spoke about being Indigenous and Catholic:

“Well, I can’t change being Indigenous. That’s something that is me. I can’t change that. But to believe in the things that I was taught, the traditional things, the way of life and the meanings of these things, and then in a church, well, those things help one another and they make me feel stronger.”

This article was originally published May 10, 2023, in The B.C. Catholic, a weekly publication serving the Catholic community in British Columbia, Canada, and is reprinted here on CNA with permission.

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Our Lady of Perpetual Help Church, which was closed in 1989 and sold, which the Serenelli Project is hoping to purchase (left), and a home for ex-inmates reentering society owned by the Serenelli Project (right). / Credit: Serenelli Project

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