The fear in their faces would haunt Dr. Larch forever, the epitome of everything he could never understand about the great ambiguity in the feelings people had for children. There was the human body, which was so clearly designed to want babies — and then there was the human mind, which was so confused about the matter. Sometimes the mind didn't want the babies, but sometimes the mind was so perverse that it made other people have babies they knew they didn't want. For whom was this insisting done? Dr. Larch wondered. For whom did some minds insist that babies, even clearly unwanted ones, must be brought, screaming, into the world?

Here in St. Cloud's, he wrote, I try to consider, with each rule I make or break, that my first priority is an orphan's future. It is for his or her future, for example, that I destroy any record of the identity of his or her natural mother. The unfortunate women who give birth here have made a very difficult decision; they should not, later in their lives, be faced with making this decision again. And in almost every case the orphans should be spared any later search for the biological parents; certainly, the orphans should, in most cases, be spared the discovery of the actual parents. I am thinking of them, always of them — only of the orphans! Of course they will, one day, want to know; at the very least, they will be curious. But how does it help anyone to look forward to the past? How are orphans served by having their past to look ahead to? Orphans, especially, must look ahead to their futures.

These same people who tell us we must defend the lives of the unborn — they are the same people who seem not so interested in defending anyone but themselves after the accident of birth is complete! These same people who profess their love of the unborn's soul — they don't care to make much of a contribution to the poor, they don't care to offer much assistance to the unwanted or the oppressed! How do they justify such a concern for the fetus and such a lack of concern for unwanted and abused children? They condemn others for the accident of conception; they condemn the poor — as if the poor can help being poor. One way the poor could help themselves would be to be in control of the size of their families. I thought that freedom of choice was obviously democratic — was obviously American!