White House Compromises on HHS Ruling

The White House today announced a compromise on the recent Department of Health and Human Services decision regarding contraceptive coverage for religious institutions. The religious exemption clause has been expanded to include non-profits, universities, and hospitals that object to including contraceptives in their coverage.
These institutions will not be required to provide insurance with this coverage nor will they be mandated to give referrals to women who wish to receive contraceptives. Instead, insurance companies will contact employees individually about contraceptive coverage. This will not cost insurance companies or employers more because the cost of preventive care is almost always less than the cost of treatment.
We at Catholics United see this decision as a win-win for both religious institutions and women’s health advocates. The compromise will remove the obligation from religious institutions to violate their conscience while giving their employees the opportunity to have access to comprehensive care.
This solution is a positive development as it will protect the Catholic identity of religious institutions and individual religious liberties. Women, including non-Catholic employees, will be able to obtain comprehensive health services through their insurance with no co-pay. We hope all sides will accept this ruling as a win to religious liberties and an indication that government is willing to work with all sides to come to a solution.
Comments
Why me?
Irrespective of religion, morality, ethics, etc. I don’t consider birth control as health care and I don’t want to pay for someone else’s birth control.
compromise
Where is the compromise?
Plan A: Organization pays for birh control
Plan B: Insurance company provides birth contol and organization pays insurance company
No change!
Compromise
Here is the compromise:
- In Plan A the company was mandated to provide birth control which in some cases was against the moral/religious values of the institution.
- In Plan B the company is exempt from providing birth control. It is left to the insurance company to provide that coverage at no extra cost on an individual basis.
- In this way, the Catholic institutions, who employ many many non-Catholics, do not have to provide something contrary to teaching and the employee who is not Catholic does not have an extra finanacial burden. The insurance company will provide the rider individually at no cost because pregnancy prevention is in their financial interest.
This removes government from religion and removes religion from the private health decisions of women. The Church is not paying for contraception. They have no further complaint unless the real agenda is forcing their beliefs on everyone else. I do not believe real Catholics do that or that it's any official Chruch position.
It does make the choice for using birth control that of the individual, Catholic or otherwise, which is right in line with the Catechism's teaching on freedom. (http://www.scborromeo.org/ccc/p3s1c1a3.htm#1731)
It's also consistent with the Constitution of the United States.
Catholic Leaders Across the County Oppose Obama "Accommodation"
The following laypersons, among others, have signed a letter calling Obama's "compromise" on the HHS contraceptive/sterilization/abortifacient regulation "UNACCEPTABLE" and an "INSULT to the intelligence of Catholics, Protestants, Eastern Orthodox Christians, Jews, Muslims, and other people of faith and conscience to imagine that they will accept an assault on their religious liberty if only it is covered up by a cheap accounting trick." --
John Garvey
President, The Catholic University of America
Mary Ann Glendon
Learned Hand Professor of Law, Harvard University
Robert P. George
McCormick Professor of Jurisprudence, Princeton University
O. Carter Snead
Professor of Law, University of Notre Dame
Yuval Levin
Hertog Fellow, Ethics and Public Policy Center
Jean Bethke Elshtain
Laura Spelman Rockefeller Professor of Social and Political Ethics in the Divinity School, Department of Political Science and the Committee on International Relations,
The University of Chicago
Michael W. McConnell
Richard and Frances Mallery Professor of Law & Director, Stanford Constitutional Law Center, Stanford University
Donald Landry, Samuel Bard Professor of Medicine & Chair, Department of Medicine & Physician-in-Chief, Columbia University
Thomas F. Farr
Director of the Religious Freedom Project, Georgetown University
Richard W. Garnett
Associate Dean and Professor of Law, University of Notre Dame
John B. Londregan
Professor of Politics and Public Affairs, Princeton University
Patrick MacKinley Brennan
John F. Scarpa Chair in Catholic Legal Studies and Professor of Law, Villanova University
Mark C. Murphy
McDevitt Professor of Religious Philosophy, Georgetown University
Patrick Griffin
Department Chair and Madden-Hennebry Professor of History, University of Notre Dame
Gary Anderson
Hesburgh Professor of Theology, University of Notre Dame
Christian Smith
William R. Kenan Professor of Sociology & Director, Center for the Study of Religion and Society, University of Notre Dame
Harindra Joseph F. Fernando
Wayne and Diana Murdy Endowed Professor of Engineering and Geosciences,
University of Notre Dame
William N. Evans
Keough-Hesburgh Professor of Economics, University of Notre Dame
Larry Alexander
Warren Distinguished Professor of Law, University of San Diego
W. Cole Durham, Jr.
Susa Young Gates University Professor of Law and
Director, International Center for Law and Religion Studies
J. Reuben Clark Law School, Brigham Young University
Lynn D. Wardle
Bruce C. Hafen Professor of Law, Brigham Young University Law School
Prof. Alan Mittleman
Professor of Modern Jewish Thought
The Jewish Theological Seminary
Rabbi Meir Y. Soloveichik
Director, Straus Center for Torah and Western Thought, Yeshiva University
Gilbert Meilaender
Duesenberg Professor in Christian Ethics, Valparaiso University
Russell D. Moore, Ph.D.
Dean and Professor of Christian Theology and Ethics,
The Southern Baptist Theological Seminary
Thomas Kelly
Associate Professor of Philosophy, Princeton University
Michael Stokes Paulsen
Distinguished University Chair & Professor of Law, The University of St. Thomas
David Lyle Jeffrey
Distinguished Professor of Literature and the Humanities, Baylor University
Edward R. Dougherty
Robert M. Kennedy '26 Chair
Director, Genomic Signal Processing Laboratory
Department of Electrical and Computer Engineering, Texas A&M University
Director, Computational Biology Division
Translational Genomics Research Institute, Phoenix, AZ
Paolo Carozza
Professor of Law and Director, Center for Civil and Human Rights, University of Notre Dame
Philip Bess
Director of Graduate Studies and Professor of Architecture, University of Notre Dame
Timothy S. Fuerst
Professor of Economics, University of Notre Dame
Gerard V. Bradley
Professor of Law, University of Notre Dame
Amy Barrett
Professor of Law, University of Notre Dame
Sean Kelsey
Director of Graduate Studies and Associate Professor of Philosophy, University of Notre Dame
David O’Connor
Associate Professor of Philosophy and Concurrent Associate Professor of Classics,
University of Notre Dame
Joseph Kaboski
David F. and Erin M. Seng Associate Professor of Economics, University of Notre Dame
Patrick Deneen
Tsakopoulos-Kounalakis Associate Professor
Director, The Tocqueville Forum on the Roots of American Democracy
Department of Government, Georgetown University
Vincent Phillip Muñoz
Tocqueville Associate Professor of Political Science
Concurrent Associate Professor of Law
Department of Political Science, University of Notre Dame
John O’Callaghan
Director, Jacques Maritain Center & Associate Professor of Philosophy,
University of Notre Dame
Daniel Philpott
Associate Professor of Political Science, University of Notre Dame
Eric Sims
Associate Professor of Economics, University of Notre Dame
Mike Pries
Associate Professor of Economics, University of Notre Dame
John F. Gaski
Associate Professor of Marketing, University of Notre Dame
Duncan G. Stroik
Associate Professor of Architecture, University of Notre Dame
Rev. Wilson D. Miscamble, C.S.C.
Professor of History, University of Notre Dame
Bryan T. McGraw
Assistant Professor of Politics and International Relations, Wheaton College
Timothy Samuel Shah
Associate Director & Scholar in Residence, Religious Freedom Project,
Berkley Center for Religion, Peace & World Affairs, and
Visiting Assistant Professor, Department of Government, Georgetown University
Jacqueline M. Nolan-Haley
Professor of Law and Director, ADR & Conflict Resolution Program, Fordham University
Rev. Thomas V. Berg
Professor of Moral Theology, St. Joseph’s Seminary-Dunwoodie
William S. Brewbaker III
Associate Dean and William Alfred Rose Professor of Law, University of Alabama
Micah J. Watson
Director, Center for Politics and Religion and Assistant Professor of Political Science,
Union University
Helen Alvaré
Associate Professor of Law, George Mason University
Michael Moreland,
Associate Professor of Law, Villanova University
V. Bradley Lewis
Associate Professor of Philosophy, The Catholic University of America
Mark Rienzi
Senior Counsel, the Becket Fund for Religious Liberty
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Patrick Lee
Professor of Philosophy, Franciscan University of Steubenville
Francis J. Beckwith
Professor of Philosophy and Church-State Studies, Baylor University
William Imboden
Assistant Professor, Lyndon B. Johnson School of Public Affairs, University of Texas
Christopher Tollefsen
Professor of Philosophy, University of South Carolina
Thomas A. Cavanaugh
Professor of Philosophy, University of San Francisco
C. Ben Mitchell, PhD
Graves Professor of Moral Philosophy, Union University
Gerald R. McDermott
Jordan-Trexler Professor of Religion, Roanoke College
Robert D. Benne
Director of the Center for Religion and Society, Roanoke College
Douglas Henry
Associate Professor of Philosophy, Baylor University
Richard Stith
Professor of Law, Valparaiso University
Thomas S. Kidd
Associate Professor of History and Senior Fellow, Institute of Religion, Baylor University
Joseph Knippenberg
Professor of Politics, Oglethorpe University
John D. Woodbridge
Research Professor of Church History and Christian Thought,
Trinity Evangelical Divinity School
Rev Prof D. A. Carson
Research Professor of New Testament, Trinity Evangelical Divinity School
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Thanks for posting. Some that
Thanks for posting. Some that are politically inclined may have you believe the Catholic bishops are standing alone while all other Catholic organizations are in favor of the HHS mandate. Even Catholics United is posting incorrect information in claiming the Catholic Healthcare Association and Catholic Charities USA are on Obama's side. Couldn't be further from the truth which is that most Catholic organizations are in agreement with the USCCB.
White house compromises on HHs ruling
THE BISHOPS ARE TRYING TO DENIE US OF ONE OF THE GREATEST GIFTS GOD GAVE US WHEN HE CREATED MAN, OUR FREE WILL WHICH GIVES US THE ABILITY TO CHOOSE RIGHT FROM WRONG. THEY ARE TRYING TO BAN CONTROCEPTION, ENFORCING A TREACHING OF THE CHURCH THAT IS BY NO MEANS CONSIDERED AN "ARTICLE OF FAITH." IT HAS NOT BEEN DECLAIRED “WITHOUT FLAW” FROM THE CHAIR OF PETER. I REPEAT: IT IS NOT AN ARTICLE OF FAITH WHICH MUST BE BELIEVED OR FACE EXCOMUNICATION.
THE BIRTH CONTROL ISSUE WAS SCHEDULED TO BE DISCUSSED DURING THE THIRD SESSION OF THE VATICAN II COUNCIL, BUT POPE PAUL VI WAS AFRAID OF THE OUTCOME. BIRTH CONTROL WAS A HOT ISSUE EVEN IN THOSE DAYS. STATISTICS HAD RECENTLY REVEALED THAT OVER 85% OF CATHOLIC WOMEN IN AMERICA HAD USED CONDROCEPTIVES AND ONE TIME OR ANOTHER. IT WAS BELIEVED THAT THE SAME RATE WAS JUST AS HIGH FOR ALL INDUSTRALIZED COUNTRIES.
POPE PAUL VI REMOVED THE SUBJECT FROM THE AGENDA AND SET UP A COMMISION COMPOSED OF BISHOPS, THEOLOGIANS, SCIENTEST, AND LAY COUPLES TO STUDY THE ISSUE. A YEAR LATER IN 1967 THE FINAL REPORT WAS FINISHED. THE COMMISSION CONCLUDED THAT THE CHURCH COULD CHANGE ITS TEACHING ON BIRTH CONTROL WHILE MAINTAINING THE NECESSITY OF MARITAL LOVE AND RESPONSIBLE PARANTHOOD. ONLY 4 OF THE COMMISSION'S 55 MEMEBERS HAD REJECTED THE REPORT.
POPE PAUL VI TOOK THEIR REPORT AND BURIED IT, REFUSING TO MAKE IT PUBLIC. A YEAR LATER, HE ISSUED HIS ILL-FATED ENCYCLIAL, "HUMANAE VITAE" REJECTING ALL FORMS OF BIRTH CONTROL. IT WAS SOUNDLY REJECTED BY OVER 90% OF THE THEOLOGIANS ALL OVER THE WORLD. PAUL WAS SO SHOCKECD BY THE RESPONSE THAT HE NEVER WROTE ANOTHER ENCYCLICAL.
THIS, IN TANDEM WITH THE CONCEPT THAT LIFE BEGINS THE INSTANT THE SPERM FERTALIZES THE EGG, ARE ISSUES THAT ARE STILL VERY MUCH UP IN THE AIR. THIS "LIFE AT CONCEPTION" IS GREATLY DISPUTED BY MODERN SCIENCE. IT IS A CONCEPT THAT HAS RISEN IN ONLY THE PAST 200 YEARS. THEREE IS NO VALID THEOLOGICAL OR SCIENTIFIC PROOF TO HOLD THIS "HUMAN LIFE AT CONCEPTION" BELIEF.
RECENT STATICS CDOMPILED BY "REUTERS" CONFIRM THAT 98% OF SEXUALLY ACTIVE CATHOLIC WOMEN HAVE USED CONTROCEPTIVE METHODS BANNED BY THE CHURCH. THIS RESEARCH WAS PUBLISHED ONLY LAST WEDNESDAY.
THE CONSERVATIVE BISHOPS ARE USING THIS TO NAIL OBAMA IN THIS ELECTION YEAR. ARCHBISHOP DOLON IN NEW YORK HAS ANNOUNCED HE IS NOT HAPPY WITH THE RRESIDENT'S COMPROMISE. HE WANTS MORE.
CARDINAL GEORGE IN CHICAGO HAS ANNOUNCED HE HAS WRITTEN A LETTER TO BE READ IN ALL PARISHES THIS SUNDAY. IN LIGHT OF THE PRESIDENT'S COMPROMISE, HE STILL WANTS HIS LETTER READ EVEN AFTER THE PRESIDENT AGREED TO COMPROMISE. BEING A MEMBER OF GEORGE'S ARCHDIOCESE, I HAVE NO DOUBE HE PLANS TO TEAR A PIECE OF HIDE FROM THE PRESIDENT'S BACKSIDE.
HHS COMPROMISE
COULDN'T AGREE MORE. THE HIERARCHY OF THE CATHOLIC CHURCH IS OUT OF TOUCH PERIOD. THE RACK RECORD OF THE CHURCH ON MATTERS OF SCIENCE IS DISMAL. IT'S ALL ABIUT CONTROL. WHERE THEY COME OUT FROM WITH THEIR DICTA IS UNCLEAR. THEY SPEAK OUT WHEN IT SUITS THEM, WHEN IT DOESN'T, THEY ARE SILENT. THEY HAVE ENOUGH TO ANSWER FOR WITH REGARD TO THE PEDIOPHIIA SCANDAL AND SHOULD CLEAN UP THEIR OWN ACT BEFORE GETTING INVOLVED WITH HEALTHCARE ISSUES.
informed statements
The reasoning behind the Catholic Church's doctrine regarding marital love and the immorality of contraception is well published. If you are honest intellectually you will inform yourself. Begin with an easy treatment of the subject by Christopher West "Theology of the Body for Beginners"
At first glance the
At first glance the compromise does seem to address the most objectionable provision of the regulation, that is, the distinction between different kinds of Catholic institutions. If a simple regulation can declare that an organization is not religious, what happens to the First Amendment? Unfortunately, that question has been obscured by the more sensational issues.
We Chose It
It was the Catholic institutions that decided to become "in the Cahtolic tradition" in order to get governement money; subsidies for patients and students, that new wing, or library or parking lot. The government didnt beg the Catholics to start feeding at the public trough, we decided to that ourselves. We could have insisted that our insitutions would be run by Catholics, at a personal sacrifice, for the people of God whatever their religion. But, there aren't enough Catholics interested in making a personal sacrifice for the common good, so we had to get government subsidies (it's not the end of the world and it made good sense) and now we are complaining, organizing, preaching about it. The problem isn't what they are taking from us it is what we gave to them.
Remarks by the President on new HHS rule
THE WHITE HOUSE Office of the Press Secretary
For Immediate Release February 10, 2012
REMARKS BY THE PRESIDENT
James S. Brady Press Briefing Room 12:15 P.M. EST
THE PRESIDENT: Hello, everybody. (Laughter.) I was actually going to say good morning. But I guess it's afternoon by now.
As part of the health care reform law that I signed last year, all insurance plans are required to cover preventive care at no cost. That means free check-ups, free mammograms, immunizations and other basic services. We fought for this because it saves lives and it saves money –- for families, for businesses, for government, for everybody. That’s because it’s a lot cheaper to prevent an illness than to treat one.
We also accepted a recommendation from the experts at the Institute of Medicine that when it comes to women, preventive care should include coverage of contraceptive services such as birth control. In addition to family planning, doctors often prescribe contraception as a way to reduce the risks of ovarian and other cancers, and treat a variety of different ailments. And we know that the overall cost of health care is lower when women have access to contraceptive services.
Nearly 99 percent of all women have relied on contraception at some point in their lives –- 99 percent. And yet, more than half of all women between the ages of 18 and 34 have struggled to afford it. So for all these reasons, we decided to follow the judgment of the nation’s leading medical experts and make sure that free preventive care includes access to free contraceptive care.
Whether you’re a teacher, or a small businesswoman, or a nurse, or a janitor, no woman’s health should depend on who she is or where she works or how much money she makes. Every woman should be in control of the decisions that affect her own health. Period. This basic principle is already the law in 28 states across the country.
Now, as we move to implement this rule, however, we’ve been mindful that there’s another principle at stake here –- and that’s the principle of religious liberty, an inalienable right that is enshrined in our Constitution. As a citizen and as a Christian, I cherish this right.
In fact, my first job in Chicago was working with Catholic parishes in poor neighborhoods, and my salary was funded by a grant from an arm of the Catholic Church. And I saw that local churches often did more good for a community than a government program ever could, so I know how important the work that faith-based organizations do and how much impact they can have in their communities.
I also know that some religious institutions -– particularly those affiliated with the Catholic Church -– have a religious objection to directly providing insurance that covers contraceptive services for their employees. And that’s why we originally exempted all churches from this requirement -– an exemption, by the way, that eight states didn’t already have.
And that’s why, from the very beginning of this process, I spoke directly to various Catholic officials, and I promised that before finalizing the rule as it applied to them, we would spend the next year working with institutions like Catholic hospitals and Catholic universities to find an equitable solution that protects religious liberty and ensures that every woman has access to the care that she needs.
Now, after the many genuine concerns that have been raised over the last few weeks, as well as, frankly, the more cynical desire on the part of some to make this into a political football, it became clear that spending months hammering out a solution was not going to be an option, that we needed to move this faster. So last week, I directed the Department of Health and Human Services to speed up the process that had already been envisioned. We weren’t going to spend a year doing this; we're going to spend a week or two doing this.
Today, we've reached a decision on how to move forward. Under the rule, women will still have access to free preventive care that includes contraceptive services -– no matter where they work. So that core principle remains. But if a woman’s employer is a charity or a hospital that has a religious objection to providing contraceptive services as part of their health plan, the insurance company -– not the hospital, not the charity -– will be required to reach out and offer the woman contraceptive care free of charge, without co-pays and without hassles.
The result will be that religious organizations won’t have to pay for these services, and no religious institution will have to provide these services directly. Let me repeat: These employers will not have to pay for, or provide, contraceptive services. But women who work at these institutions will have access to free contraceptive services, just like other women, and they'll no longer have to pay hundreds of dollars a year that could go towards paying the rent or buying groceries.
Now, I've been confident from the start that we could work out a sensible approach here, just as I promised. I understand some folks in Washington may want to treat this as another political wedge issue, but it shouldn’t be. I certainly never saw it that way. This is an issue where people of goodwill on both sides of the debate have been sorting through some very complicated questions to find a solution that works for everyone. With today’s announcement, we've done that. Religious liberty will be protected, and a law that requires free preventive care will not discriminate against women.
We live in a pluralistic society where we're not going to agree on every single issue, or share every belief. That doesn’t mean that we have to choose between individual liberty and basic fairness for all Americans. We are unique among nations for having been founded upon both these principles, and our obligation as citizens is to carry them forward. I have complete faith that we can do that.
Thank you very much, everybody.
END 12:30 P.M. EST
Consistency ???
If the argument is that it violates our Catholic consciences to provide contraception coverage, would that also mean that it violates our Catholic consciences to provide spousal benefits to those with legally recognized marriages that don't meet the standards of the Catholic Church?
Do you mean spouses that use
Do you mean spouses that use contraception? Obviously if contraception is immoral then no Catholic institution can play a role in providing it whether directly or indirectly. However, contraception used in a marriage does not dissolve a marriage. Any sin within a marriage does not dissolve a marriage. Marriage within Catholic doctrine is indissoluble. So benefits would continue. Perhaps you mean that providing spousal benefits to a contracepting couple would be aiding the sin in the marital relationship. This doesn't follow. Spousal benefits support the good of the marriage and doesn't support the evil within the relationship. Even though many couples choose to contracept themselves and so withhold a portion of themselves in the most intimate place within their marriage this doesn't mean the Catholic church should stop supporting a strong healthy marriage. Benefits are a support of a strong healthy marriage. Making couples unfruitful with contraceptions doesn't support a strong healthy marriage.
Consistency??
I am confused, so only employees that have received the sacrament of marriage in the Catholic Church may have spousal coverage. So if a Lutheran is washing dishes in a catholic hospital and was married in a Lutheran church would not receive insurance. Unless they denounce their faith and go through the processes of becoming Catholic then go through the training to marry in the church. Would this mean that a Catholic that in working at a Methodist hospital would have to do the same? If my child was sick I mean really ill, and the only way I could have him receive treatment is to denounce my faith is not a spot to put anyone in. You MUSt become the religion of your employer to recive health care.
consistently confused
The Catholic Church recognizes that a man and woman well disposed and understanding of the Sacrament of marriage enter into marriage it therefore becomes Sacrament. Marriage outside of the Catholic Church is still recognized as marriage according to the natural order and therefore able to receive the common benefits deemed acceptable to married couples. The original statement you responded to was badly misinformed.


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