We are all on the same page here. We are all trying to save babies. And one should not be made guilty if they have repented.
However, people should know the truth of the roads they have taken, so they do not make the same mistake, or minimize a sinful action that will result in death eventually.
The principle of double effect does not hold in this case. This is so because whatever benefits the pill may boast does not outweigh the eventuality of a child’s death.
If double effect is applicable here, you can take anything during pregnancy, and say it’s medicinal. But prenatal advice of avoiding certain medicines still should be followed by Catholics in spite of the good it may do.
Actually, you’re wrong on this.
Catholic teaching does allow for the principle of double effect when treating pregnant women.
Here’s an example for you: ectopic pregnancy. In an ectopic pregnancy, the baby implants outside of the uterus, usually in a Fallopian tube. The baby can grow there for a time, but that area isn’t designed to hold a baby. The tube will eventually rupture, causing hemorrhage, sepsis, and death in the mom. There is no alternative.
In such cases, a Catholic woman can in good conscience have the baby removed not in order to kill the baby, although that’s sadly inevitable (we’re talking 6-8 weeks gestation, no possibility of survival), but in order to save mom’s life.
Likewise, it is permitted to take medication ordinarily used as contraception in order to treat an illness. Endometriosis, for example, is often treated via birth control pills in order to alleviate the pain and suffering of the woman in question. The intent isn’t to keep her from getting pregnant; it’s to keep her from being in terrible, debilitating pain.
Now, there are grey-er areas than that, of course. A doctor might prescribe the pill to help with acne, for example, and I think that most people would agree that that’s not a sufficient reason to use it.
You can believe to the contrary, of course, but you aren’t in accordance with Church teaching in doing so. Here’s
Humanae Vitae on the subject:
15. On the other hand, the Church does not consider at all illicit the use of those therapeutic means necessary to cure bodily diseases, even if a foreseeable impediment to procreation should result there from—provided such impediment is not directly intended for any motive whatsoever. (19)