No one who has seen pro-life bills fail in the New Hampshire House under Republican majorities can be shocked when “party unity” fails on any other issue.
One example: the House recently voted to kill a “right-to-work” bill. Right-to-work is in the state GOP platform. Republican leadership in legislative and executive branches promoted the bill. It failed anyway, by 23 votes.
*Yawn.*
Many of this year’s House members were in office last year when the House voted 167-116 to kill a bill (HB 1627) to protect children born alive after attempted abortion. There was a Republican majority in place then, too, under the same Speaker who holds the position today.
One difference between this year and last: Unlike with right-to-work, there was no press conference with the state Republican Party chairwoman calling on reps to pass born-alive legislation. Unlike with right-to-work, the Speaker didn’t hand over the gavel to another rep so he could go on record supporting HB 1627.
I might regret that right-to-work lost in my home state this year. But surprised? Shocked?
Please. Without party unity on the fundamental right to life, party unity on anything else seems irrelevant.
I’m hanging on to what the state of New Hampshire insists on calling my “undeclared” voter registration. Any candidate who wants my vote knows how to earn it.
Telling pro-life women to shut up and go away is a waste of time. Some people who don’t get that are about to be enlightened.
The “Women’s March” on Washington has rejected participation by New Wave Feminists, who are pro-life. First, the organizers ignored NWF, then just a couple of days ago agreed to list them as a participating group in the Women’s March, then yanked the invitation today after press coverage ensued and Twitter hit the fan.
You have probably heard of this planned “Women’s March,” which will take place next Saturday, January 21 in Washington. I refuse to drop the quotation marks, or link to any official site for it, since now I know for sure what I’ve suspected all along: the organizers are under the thumb of leading abortion advocates who don’t think pro-life women count as women. The “Women’s March” is supposedly a way to declare resistance to President-elect Trump (hey, I’ve been on that train for awhile, girls; catch up).
Now we know that while Trump might be the excuse for the march, he’s not the reason.
NWF sought admission to the “Women’s March” as – wait for it – pro-life women. There was no concealment of the group’s reason for being, which is to be pro-life. The “Women’s March” is supposed to be about unity and action, after all, according to its promo material. The short-lived decision to welcome NWF prompted some press coverage, particularly by The Atlantic. Rage ensued, and NWF was disinvited, presumably relegating pro-life women back to their ghetto.
“Women’s March,” you are messing with people who have long memories and vibrant associations with very active social media accounts.
Destiny Herndon-De La Rosa of New Wave Feminists, in Washington on the day of the 2018 March for Life. Ellen Kolb photo.
Destiny Herndon-De La Rosa of NWF made a 28-second announcement on Facebook, linked below. Language alert (and I don’t blame her).
Destiny and NWF will be there anyway, “whether we are official partners or not.” Good.
Aimee Murphy of Life Matters Journal and Rehumanize International said in a Facebook video, “We will still be there with a great group of young feminists that stand for the rights of all human beings regardless of their circumstances….The reason that we are pro-life really hinges on an understanding of the equal dignity of human beings.”
Remember all this when you see what is bound to be massive coverage of the “Women’s March” on the 21st. Pro-life women were excluded by the organizers and are going to show up anyway.
I’m going to seek these women out at the March for Life in Washington on the 27th so I can thank them and encourage them in person. They will be there.
Closer to home, the “Women’s March”-ette in Concord on the 21st has inspired a pro-life contingent that has been granted a permit to demonstrate on the sidewalk in front of the State House while the “Women’s March”-ette takes place on State House plaza. I have it on good authority that there was resistance on the part of the City of Concord to issuing the permit to the pro-lifers, but one was finally issued (I believe the word “attorney” entered the conversation at one point, but that’s secondhand information).
On Martin Luther King Day, of all days, pro-life women have been told they’re unwelcome at a “Women’s March.” Let that sink in.
Fortunately, pro-life women don’t need anyone’s permission to do their thing.
Originally published at Leaven for the Loaf.Edited and links updated February 2026.
The first week of each month brings Open Book, a blog linkup co-hosted by My Scribbler’s Heart and CatholicMom.com with a roundup of what participating bloggers have been reading lately.
Not long ago, I was in Boston for a program on Catholic education. Among the speakers was Paul Elie of Georgetown University, of whom I hadn’t heard until that day. As authors are wont to do, he brought a pile of his books for sale and signing, and I’m glad I took the time to visit his table. I picked up a gem, in the form of his book The Life You Save May Be Your Own: An American Pilgrimage.
The Life You Save is a work of spiritual biography, weaving together the lives and vocations of Dorothy Day, Thomas Merton, Walker Percy, and Flannery O’Connor. All were Catholic writers, although “writer” was not necessarily the principal earthly vocation. No two of them became and remained Catholic via the same path. As Elie writes in the Prologue,
It is in their lives and their work together that their influence is found, and that this telling of their story is meant to explore. Today, as when they were alive, they are representative figures, whose struggles with belief and unbelief are vivid and recognizable. At the same time, as they venture forth together, their story suggests a series of different ways of pilgrimage, with the episodes highlighting patterns that the yearning for religious experience can take, in their time and in ours.
I’m taking my time with The Life You Save. I find myself re-reading passages two or three times, and then reflecting for awhile before reading on.
I was surprised to see that the book was published in 2003. How did I not come across it until now?
Ellen Kolb 