On abortion and the political divide

I was thinking this morning about one of the odder facts of recent American political history: the flip-flop in positions on abortion between the parties. Up into the ’60s, the Democratic Party was firmly pro-life, as hard as that may be to believe now. In large part, I imagine, that was due to the fact that Catholics were as firmly in the Democratic camp as blacks are now, and the Catholic Church has always been strongly pro-life—in fact (here’s another thing that sounds bizarre now), when Roe v. Wade was handed down in 1973, the decision was applauded by the leadership of the Southern Baptist Convention(!) on grounds of religious freedom. Abortion was seen as a Catholic issue; the SBC interpreted Roe as a victory for Protestants over Catholics, and thus (by their anti-Catholic logic) as a freeing of the law from Catholic influence. Beyond that, though, it was generally understood that the logic of liberalism and its emphasis on social justice meant defending the rights of the unborn.

Within a very short time, though, that all changed, and the pro-life movement found itself entrenched within the Republican Party instead. Why? Well, part of that is probably the rise of the Catholic Right—noted traditional Catholic William F. Buckley launched National Review in 1955, and though not an overtly Catholic magazine, it’s always had a definite Catholic character to it—but the shift came nearly two decades later; at most, the rise of the Catholic Right gave Catholics who left the Democratic Party someplace to go. It doesn’t explain why they left, nor why many non-Catholics went with them. Take the Rev. Richard John Neuhaus, who as a Lutheran pastor in NYC was a leading intellectual light on the Left in the ’60s, involved in the civil rights movement and an intimate of the Rev. Dr. Martin Luther King Jr.; how is it that by the ’80s, he was one of the most influential thinkers and leaders in this country on the Right?

The answer is that after Roe, the parties reconfigured themselves. As Princeton’s Robert P. George tells the story,

Neuhaus opposed abortion for the same reasons he had fought for civil rights and against the Vietnam War. At the root of his thinking was the conviction that human beings, as creatures fashioned in the image and likeness of God, possess a profound, inherent, and equal dignity. This dignity must be respected by all and protected by law. That, so far as Neuhaus was concerned, was not only a biblical mandate but also the bedrock principle of the American constitutional order. Respect for the dignity of human beings meant, among other things, not subjecting them to a system of racial oppression; not wasting their lives in futile wars; not slaughtering them in the womb.

It is important to remember that in those days it was not yet clear whether support for “abortion rights” would be a litmus test for standing as a “liberal.” After all, the early movement for abortion included many conservatives, such as James J. Kilpatrick, who viewed abortion not only as a solution for the private difficulties of a “girl in trouble,” but also as a way of dealing with the public problem of impoverished (and often unmarried) women giving birth to children who would increase welfare costs to taxpayers.

At the same time, more than a few notable liberals were outspokenly pro-life. In the early 1970s, Massachusetts Senator Edward M. Kennedy, for example, replied to constituents’ inquiries about his position on abortion by saying that it was a form of “violence” incompatible with his vision of an America generous enough to care for and protect all its children, born and unborn. Some of the most eloquent and passionate pro-life speeches of the time were given by the Rev. Jesse Jackson. In condemning abortion, Jackson never failed to note that he himself was born to an unwed mother who would likely have been tempted to abort him had abortion been legal and easily available at the time.

The liberal argument against abortion was straightforward and powerful. “We liberals believe in the inherent and equal dignity of every member of the human family. We believe that the role of government is to protect all members of the community against brutality and oppression, especially the weakest and most vulnerable. We do not believe in solving personal or social problems by means of violence. We seek a fairer, nobler, more humane way. The personal and social problems created by unwanted pregnancy should not be solved by offering women the ‘choice’ of destroying their children in utero; rather, as a society we should reach out in love and compassion to mother and child alike.”

So it was that Pastor Neuhaus and many like him saw no contradiction between their commitment to liberalism and their devotion to the pro-life cause. On the contrary, they understood their pro-life convictions to be part and parcel of what it meant to be a liberal. They were “for the little guy”—and the unborn child was “the littlest guy of all.”

It seems strange to think that some of the justices who crafted Roe and its successor decision, Doe v. Bolton, were considered conservatives and considered themselves to be acting on conservative principles, but it’s the truth. The decision, however, galvanized reactions, as all major decisions do, producing shifts in the political landscape:

By 1980, when Ronald Reagan (who as governor of California in the 1960s had signed an abortion liberalization bill) sought the presidency as a staunchly pro-life conservative and Edward Kennedy, having switched sides on abortion, challenged the wishy-washy President Jimmy Carter in the Democratic primaries as a doctrinaire “abortion rights” liberal, things had pretty much sorted themselves out. “Pro-choice” conservatives were gradually becoming rarer, and “pro-life” liberals were nearly an endangered species.

This, combined with the movement to re-ideologize American politics that began in earnest in 1968, is probably the most important fact in creating the political landscape as we know it.

One further thought: what of the Rev. Dr. King? He was a man who knew his history, who knew that part of the drive behind Planned Parenthood and the promotion of legalized abortion was the eugenicist impulses of white racists like Margaret Sanger who believed that “Colored people are like human weeds and are to be exterminated”; he was also, inarguably, a man of great moral courage. He’s generally thought of now as a man of the Left, and certainly had moved in that direction in a number of ways in the last few years of his life—but would he have followed the Left’s migration on the abortion issue, helping to realize Sanger’s vision of a self-inflicted black genocide? I could be wrong—I could always be wrong—but I don’t think so. Whether he would have shifted rightward with his friend the Rev. (and later Fr.) Neuhaus on economic issues is an imponderable, but I believe the man who stood so powerfully for the civil rights of people with dark skin would have stayed with Fr. Neuhaus in standing powerfully for the civil rights of the unborn. It may well be that the greatest loser in the Rev. Dr. King’s assassination was the pro-life movement then still unborn.