Of Roe and Rage

by Fr Paul O'Callaghan


Feast of the Seven Holy Youths of Ephesus

Anno Domini 2022, August 4

It has been an eventful session at the Supreme Court. Among other decisions, many of us were surprised to see Roe v. Wade reversed. We shouldn’t have been.

 

It is difficult to find a more glaring example of bad jurisprudence and garbled reasoning than the Roe v. Wade ruling—with its preposterous finding that the U.S. Constitution guarantees a woman’s right to kill her pre-born child—other than the Dred Scott decision.

 

If you haven’t read Roe v. Wade, I encourage you to do so. You can read it here. You’ll know what I mean.

 

But Roe v. Wade didn’t stand alone. It was one of a long chain of Supreme Court decisions that discovered novel rights and imposed prohibitions against laws and practices that had stood in some cases for centuries.

 

For example, at one point every state in the Union had laws forbidding abortion. Only a few years ago, no state permitted same-sex marriage. But then voila—a right to such is found in the Constitution.

 

What you can’t legislate—adjudicate. 

 

This has been the successful strategy of the secular Left for over a half century. This is the reason we hear cries these days to pack the Supreme Court. In that point of view, the task of the Court is not to interpret the constitution fairly, rationally, and impartially. It is to advance the Leftist agenda.

 

Look back at the track record.

 

1962: School prayer forbidden—a practice that had been a commonplace for 170 years.

 

1963: Bible reading in schools forbidden.

 

1965: A right to practice contraception was discovered in the Constitution and state laws forbidding it were struck down.

 

1973: Roe v. Wade.

 

1985: The Court struck down an Alabama law providing for a minute of meditation or personal prayer at the beginning of the school day.

 

1992: The Court forbade clergy led prayer at school commencement exercises.

 

2000: The Court forbade student-led prayer at football games.

 

2002: The court struck down existing state laws forbidding same sex relations.

 

2015: The Court discovered a right to same-sex marriage in the Constitution.

 

The point isn’t whether one agrees or disagrees with any of these particular decisions. It is that the Court hijacked the ability of the people to legislate concerning these matters, as the Left imposed its agenda upon the nation by judicial fiat.

 

What you can’t legislate—adjudicate.

 

The same thing is happening here in Kansas. The state Supreme Court has decided that the Kansas Constitution, written in 1859, forbids the citizens of this state from passing any laws restricting abortion. The faultiness of their reasoning is only exceeded by the overreach of their authority.

 

It must be understood that the secular space of our society doesn’t exist in a moral vacuum. It must be morally informed from somewhere. In the American past, biblical morality occupied that place. In the American present, freedom of individual self-expression is the presiding norm. Many Americans consider this to be the most sacred moral value—particularly with regard to sexuality.

 

As a result of the Court’s reversal of Roe, we have been promised that this will be a “Summer of Rage.” Why is rage the response? 

 

There are a number of reasons. 

 

Most obviously, due to this decision, abortion services are going to be more difficult to access in various locations. Some people are angry about that.

 

A second reason is that abortion is big business. Some abortion providers are facing declining, or even the elimination of their source of revenue, and are not happy about it. As the saying goes, if you want to understand, follow the money.

 

A third reason is that the decision struck a huge blow to the Left’s heretofore successful strategy of using the Court to implement its agenda. Radicals on the Left are outraged that their ideology will have to be tried in the court of public opinion and decided by the electorate, rather than simply being imposed on the body politic. This must have infuriated those who believed that the Supreme Court could always be counted on to advance the Leftist cause.

 

Next, many adult Americans have the emotional maturity of spoiled children. We’re all familiar with the “entitlement mentality.” If you’re told you can’t have what you want, throw a temper tantrum. Someone says something you don’t like? Pitch a fit. Things don’t go the way you’d like? Flail away in paroxysms of anger. Hence the rage reaction.

 

Yet I believe that all the above factors are overshadowed by a much more influential reason for the rage. This decision was a blow to the ideology of sexualism which has become both ubiquitous and triumphant in American society. Sexualism asserts that sexuality is the most fundamental, essential, aspect of human existence. No other aspect of our humanity defines us so vitally. Thus, as a corollary, nothing can be allowed to interfere with the sacred right to sexual expression—not even pregnancy. Allowing states to regulate abortion potentially complicates the unrestrained expression of sexual freedom, and that infuriates those beholden to the sexualist agenda.

 

It is indeed startling to behold the progression of the pro-choice movement from the Clinton-era “safe, legal, and rare” to the point where we now see protest signs saying, “I love abortion.” And we hear of women “celebrating their abortions.” Such can only be labeled for what it is—demonic.

 

The rage response can only be understood within the greater context of sexualism. As of this writing, a bill is advancing through Congress to codify same-sex marriage as the law of the land, in advance of any potential move by the Court to reverse that (bad) decision. The transgender agenda maintains the emphasis that sexuality is one’s most defining characteristic, and that discovering one’s “gender identity” is a critical element of one’s personhood. Our federal government actively promotes homosexuality. The push to sexualize children earlier and earlier in schools is unrelenting. Sexualist ideology is all-pervasive and inescapable.

 

Back in the 1950s and 60s the sexual revolution blithely furthered a popularized and somewhat misappropriated Freudianism that asserted “It’s all about sex.” Sexualism has progressed unchecked ever since to the monstrous status it has achieved presently. What is the response, then, when it is challenged in any way? Predictably, rage.  

Share this Post on Your Preferred Platform

By Mark C. Watney August 25, 2026
Inside the head of my three-month-old granddaughter, Lucy, said G.K. Chesterton is, "a new universe, as new as it was on the seventh day of creation...a new system of stars, new grass, new cities...and new seas." And this is because, he adds: The gravity of astonishment at the universe...dwells in the eyes of a baby three-months-old [and] the universe is put upon its trial and forces us actually to remodel our conduct...we seem to be dealing with a new race, only to be seen through a microscope...[with] delightful bulbous heads, three times too big for the body. But Chesterton's central thesis in this essay is not that babies are so marvelous, but that our treatment of each other as adults, in contrast, is so broken. "It is our attitude towards grown-up people that is wrong," he writes, because we no longer see each other with astonishment and wonder (unless, that is, we are falling in love). But babies remind us that humans really are astonishing, and this "revolutionary theory of the marvelousness of all things" should force us to "remodel our conduct" toward everyone we meet. A baby seems to be a necessary icon for us, correcting our eyesight which grows old and struggles to see "the weight of glory" in each other as teenagers, adults, and perhaps especially, as old people. Even though he did not reference icons in his essay, we seem to drift very easily into what could be called a type of iconoclasm, an inability to see each other as image bearers of God Himself. William Wordsworth describes us as "trailing clouds of glory" when we first arrive here "from God, who is our home." But soon, he says, "shades of the prison-house" begin to smother us, and we forget. "We bow to grown people," says Chesterton in this same essay, "take off our hats to them, refrain from contradicting them flatly, but we do not appreciate them properly." God speaks to us, like we are working through in St. John of Damascus , through the "cataphatic or apophatic spectrum of theology," or literally from the spoken word (cataphatic) or unspeakable word (apophatic). Apophatic I noticed has the same root in Greek as Infant does in Latin. Both mean "unspoken." God has given us both bibles and babies, speechless wonders through which He means to unglaze our eyes and fill us with astonishment. MARK C. WATNEY is professor emeritus at Sterling College, assisting in its newly established C. S. Lewis Center. He has given papers at Harvard's Center for Hellenic Studies and Dordt College
By Michael Simmon August 25, 2026
"God became man, so that man might become God." St. Athanasius the Great, On the Incarnation (54:3)  These words from St. Athanasius may sound, at first blush, provocative. However, St. Athanasius is restating, perhaps more simply, what St. Peter says in his second epistle: the promise of being united to Christ is that men and women made in His image will partake in His divine nature (2 Peter 1:4). Paul Kingsnorth's latest book, Against the Machine, inverts this idea and opens our eyes to the world emerging at a rapid rate, the world dominated by what he calls The Machine. The new mantra of The Machine age is, instead, this: Man will become God by Man's own self-creation. Reading Kingsnorth is not for the faint of heart. It's easy to be overcome by despair. The goal of the Machine age is "transhumanism", to be liberated from the constraints of the body. For the transhumanist (self-described), the future is disembodied. The future is limitless. But this is not liberation. Because the Machine is not limited to the physical world, it follows naturally there is a spiritual nature to this lifestyle, what he ultimately identifies as a manisfestation and/or manipulation of the demonic. Whether or not you agree with his ultimate conclusion, we can see its effects. An entire generation, and many across generations, addicted to screens. Disintegration of communal life, most disastrously in the breakdown of the family. Increasing rates of loneliness, depression, and suicide, especially among children. It's clear we need a Savior, and the Machine isn't it. Instead, Kingsnorth encourages us toward a revival of community, men, women, and children living embodied lives in the same space and time: working together, eating together, worshipping together, loving each other, carrying each other's burdens. If this sounds like Eighth Day Institute...if this sounds like what the Church is meant to be, it is because this is exactly what the Church is. We are saved together in Christ. MICHAEL SIMMON currently serves as the Secretary of Eighth Day Institute Board of Directors and Coordinator for Hall of Men. He resides in Wichita, Kansas with his wife and four children.
By Luke Taylor Gilstrap July 31, 2026
"What is it that has ordered the things of heaven and those of earth, the things which move through the air and those which move in the water; nay, rather the things which proceeded them: heaven and earth and the natures of fire and water? What is it that combined and arranged them...set them into motion and put them on their unceasing and unhindered course?..But who is the architect of these things? Or did not he who made them also bring them into being? We shall certainly not attribute such power to spontaneity." On the Orthodox Faith, Chapter 3 This comes after St. John of Damascus sets out to delineate between the created and the uncreated, a fact which, while at the core of existence, seems for him to be, for this very reason, the simplest to believe. Everything but God is created and, thus, susceptible to change. This means people, but this also means demons, angels, the rest of the created order across the entire cosmos. Everything is vulnerable to unrest. Except for God. If you have ever tried to explain the Holy Trinity to a child for the first time, maybe you have felt as I have the weightier, inexpressible side of God's unchangeability: how do I possibly communicate this essential fact to the person in front of me? (This is usually when my faint stutter starts to pop up again.) I like that here, like St. Patrick reaching for a three-leaf clover, St. John brings us back to earth to better understand the cosmos. Fire and water are no less mysteries than heaven and earth. And yet here we are, cooking and washing, eating and drinking, filled and sustained on what we can neither fully explain nor claim to have created. Only God is unchanging. Vice versa, God is the only constant we need. Maybe the rest is better left unsaid. LUKE TAYLOR GILSTRAP is Vice President of the Board of Directors for Eighth Day Institute. His poems have appeared in Spiritus, Ekstasis (Christianity Today), and Relief Journal, among others. He lives happily in Wichita, Kansas with his wife and three sons.
By Luke Taylor Gilstrap July 24, 2026
"Now, one who would speak or hear about God should know beyond any doubt that in what concerns theology and the Incarnation not all things are inexpressible and not all are capable of expression, and neither are all things unknowable nor are they all knowable. That which can be known is one thing, whereas that which can be said is another, just as it is one thing to speak and another to know. Furthermore, many of those things about God which are not clearly perceived cannot be fittingly described, so that we are obliged to express in human terms things which transcend the human order. Thus, for example, in speaking about God we attribute to Him sleep, anger, indifference, hands and feet, and the like." On the Orthodox Faith, Chapter 2 When I was studying Fiction in graduate school, one of the first methods I learned to really situate the reader in the story you were about to tell them was disorientation; if you wanted to ground them in one story, first you had pull the rug out from under their feet. So it's fitting that in the beginning of St. John Damascene's On the Orthodox Faith, before rebuilding our foundation, he first puts us squarely in limbo, seesawing back and forth between certainty and uncertainty. To paraphrase, there is no doubt (certainty) that about God some things can be expressed...but not all things (uncertainty). Some things about God are truly knowable (certainty), but some are unknowable (uncertainty). Oh, and while we're speaking about God (certainty), let's admit there's a gap, too, between what we say and what we know (uncertainty). My favorite line in this spiraling excerpt, "...it is one thing to speak, and another to know," takes me back to the final lines in Wendell Berry's poem, "How to Be a Poet," which he wrote primarily as a reminder to himself: Accept what comes from silence. Make the best you can of it. Of the little words that come out of the silence, like prayers prayed back to the one who prays, make a poem that does not disturb the silence from which it came. Wherever your preferences fall on the cataphatic or apophatic spectrum of theology (whether you lean more toward what we can say about God or what we cannot), Berry's poem, I think, would nod along with St. John: before we say too much, let our words be preserved by the silence from which they came. I'm thinking of the silence, that filling, restorative quiet I feel when I step into a cathedral or in some of my favorite moments with my kids in the early hours. Even before praying, can we hear the One already praying in us? ​​​​​​​Let's start there. LUKE TAYLOR GILSTRAP is Vice President of the Board of Directors for Eighth Day Institute. His poems have appeared in Spiritus, Ekstasis (Christianity Today), and Relief Journal, among others. He lives happily in Wichita, Kansas with his wife and three sons.
By Mark C. Watney July 20, 2026
Late-Night Bookstores and Spiritual Reading
By Sarah Orner July 20, 2026
On St. Benedict and the Making of Vows
By Luke Taylor Gilstrap July 20, 2026
The Pursuit of Truth in the Age of AI
By Michael Simmon July 20, 2026
On the Theology of Raising Chickens
By Luke Taylor Gilstrap July 20, 2026
G.K. Chesterton and Raising Small Children
By Fr. Mark Lovett June 9, 2026
"Seal of the Fathers"
More Posts