such orthodoxy, if it be orthodoxy, lies in the fact that its powerful
exponents may be fore a time successful not merely in influencing
the conduct of their adherents but in checking freedom of thought and
discussion. To this, with all the vehemence of emphasis at our command,
we object. From what Archbishop Hayes believes concerning the future
blessedness in Heaven of the souls of those who are born into this world
as hideous and misshapen beings he has a right to seek such consolation
as may be obtained; but we who are trying to better the conditions of
this world believe that a healthy, happy human race is more in keeping
with the laws of God, than disease, misery and poverty perpetuating
itself generation after generation. Furthermore, while conceding to
Catholic or other churchmen full freedom to preach their own doctrines,
whether of theology or morals, nevertheless when they attempt to carry
these ideas into legislative acts and force their opinions and codes
upon the non-Catholics, we consider such action an interference with the
principles of democracy and we have a right to protest.

Religious propaganda against Birth Control is crammed with contradiction
and fallacy. It refutes itself. Yet it brings the opposing views into
vivid contrast. In stating these differences we should make clear
that advocates of Birth Control are not seeking to attack the Catholic
church. We quarrel with that church, however, when it seeks to assume
authority over non-Catholics and to dub their behavior immoral because
they do not conform to the dictatorship of Rome. The question of bearing
and rearing children we hold is the concern of the mother and the
potential mother. If she delegates the responsibility, the ethical
education, to an external authority, that is her affair. We object,
however, to the State or the Church which appoints itself as arbiter
and dictator in this sphere and attempts to force unwilling women into
compulsory maternity.