Monday musing: Variations on a (post-abortion) theme

Post-abortion ministry occupies a large space in the pro-life community, partly because so many women who've had abortions find validation in it. Here's a community that agrees with them that abortion is bad and should be stopped. Here's a community that understands why it hurts and has given them voice. It makes them feel at home, while the pro-choice movement denies them a place.

Everyone in the pro-life movement knows abortion does something irreparable to the unborn baby. For that reason, we also know it's something a person can come to look back on with deep regret. Yet, it's also something from which a person can recover. On that basis, most pro-life ministries reach out to post-abortive people with open arms, offering support groups to women as well as men. 

Not all methods for dealing with past abortions are created equal, however. If the question is, "What should a person do with the pain or guilt of abortion?" we can understand there'd be quite a wide divergence of answers because there are various assumptions or beliefs concerning sin and redemption.

Some in the pro-life movement deny the reality of guilt and a God who demands an accounting for actions. They deal with post-abortion pain solely on the basis of psychology. Because the psychological risks and complications of abortion have been well documented, it's helpful for therapists to inquire about a woman's abortion history and watch for adverse reactions. It helps if counselors affirm the difficulties associated with abortion, but this may not go far enough.

Other approaches deal with the problem spiritually, but tend to "specialize" abortion by emphasizing it over other sins. To be sure, abortion is special in the way it often compounds sins -- from sexual immorality to secrecy and the taking of an innocent human life. Post-abortion "syndrome" or "trauma" also manifests itself in an array of powerful emotions -- anger, grief, despair -- that may not be involved in the aftermath of other sins. Nevertheless, pastors and other Christian counselors should be able to talk about forgiveness from abortion in much the same way as they would deal with someone over any sin.

Several post-abortion books suffer from sloppy, or non-existent, editing. Post-abortion suffering ought not to be so special that books or Bible studies about it are exempt from theological review. Indeed, because abortion is such a pervasive problem -- with something like 43% of US women having an abortion in their lifetime -- it deserves serious attention from pastors and theologians.

Sloppy theology yields these extra-biblical recommendations:

• Visualizing the aborted baby alive in heaven, in the arms of a loving Jesus.
• Asking God to reveal the aborted baby's name so that forgiveness can be sought and obtained from the baby. 
• Forgiving oneself when bad feelings persist.

Nowhere in Scripture do we find a basis for these practices. On the contrary, Christ died to pay the penalty for our sin. If God's word says Christ's work on the cross is the basis for justification, then we must accept it as fact, no matter what it is we've done. Faith like this honors God. Our feelings will follow.

As we've evaluated various methods of post-abortion ministry that claim to be based on the Bible, we've found other things to watch out for:

• Making the cross of Jesus more about our pain, particularly the pain of abortion, than about satisfying the holiness of God. Christ died for the pain that our sin caused God. The best post-abortion books and Bible studies will put God's holiness first.
• Failing to use biblical terms -- exchanging a weighty concept such as "being reconciled to God" with "healing." Sin is not a sickness and "health" is not an adequate substitution for "justification." 
• Similarly, many programs urge people to "embrace God's love" rather than "believing" Christ or "receiving" His forgiveness.
• Speaking of forgiveness apart from salvation in Christ, as though that were possible.

Here are some resources that are God-centered and deliberately careful in their explanations of sin and redemption:

• Living in His Forgiveness, by Sandy Day (Caleb Ministries)
• Forgiven and Set Free, by Linda Cochrane
• Binding Up the Brokenhearted, from Healing Hearts 
• Healing a Father's Heart (for men), by Linda Cochrane and Kathy Jones
• Reconciled, an online course for men

Some post-abortion ministries prefer to draw women in who aren't ready for talk of God or participation in a Bible study. Surrendering the Secret, by Pat Layton (Lifeway) starts out focusing on women's pain in abortion but is faithful in its closing message about God's holiness and her need of forgiveness for sin.

Other reliable resources:

• Safehaven Ministries

• When The Pain Won’t Go Away: Dealing With The Aftereffects Of Abortion, downloadable booklet from RBC Ministries

Tuesday prayer: May God grant them repentance

In yesterday's musing we noted that, lacking the language of "good" and "evil," abortion advocates miss out on repentance and forgiveness of sins. Ponder these verses as you ask God to grant them repentance:

The Lord is not slow . . . but is patient toward you, not wishing for any to perish but for all to come to repentance. 2 Peter 3:9

The kindness of God leads to repentance. Romans 2:4

The sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. 2 Corinthians 7:10

The God of our fathers raised up Jesus . . . whom God exalted to His right hand as a Prince and a Savior, to grant repentance . . . and forgiveness of sins. Acts 5:30-31

You are witnesses that repentance for forgiveness of sins would be proclaimed in Jesus' name to all the nations. Luke 24:47-48

Christ came to call sinners to repentance. Luke 5:32

There is joy in heaven over every sinner who repents. Luke 15:7

Monday musing: The language of choice

In last Monday's "What's wrong with 'choice'?" we noted the abortion establishment's recent abandonment of the "pro-choice" label, and that it seems to indicate their inability to come to terms with the consequences of choice. That inability results in a stunted vocabulary.

Because advocates refuse to think about abortion as something for which we're answerable to a holy God, they imagine there's nothing to "repent," nothing to be "forgiven." These terms are foreign to them. "Right" and "wrong," "good" and "bad" are, therefore, purely self-oriented. The only question is, "Will abortion help me in my present circumstance?"

They fall into the trap of thinking the experience of sin teaches whether it is, indeed, sin. Their thinking goes something like this: "If, after I've done it, I have negative feelings, it may have been the wrong decision for me at that time. But it may be okay for you, or for me at another time. Who am I to judge?" Abortion decisions are perfect test-cases for the post-modern worldview.

The Bible, however, tells us why we're incapable of recognizing sin or its effects, and why we're never better off  having experienced it. God not only expects us to avoid sin by learning from the experiences of others, but implores us by special revelation to submit solely to His explanation of what sin is and does.

In one very enigmatic statement, Jesus told His disciples to be "shrewd as serpents and innocent as doves." This finds its parallel in Jeremiah 4:22, to the negative effect --

My people are foolish, they know Me not;
They are stupid children and have no understanding.
They are shrewd to do evil, but to do good they do not know.

In Romans 16:19, Paul recasts Jesus' words: "I want you to be wise in what is good and innocent in what is evil." He says it another way in 1 Corinthians 14:20: "Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature."

As we learn in Proverbs, it is possible for the "simple" (young or inexperienced person) to avoid becoming a "fool" or  "scoffer" and instead move on toward "wisdom"  and "maturity" through "prudence" and "understanding." Such terms are sorely lacking in the language of choice. 

According to the Bible, how do we become wise and mature? The journey begins with fearing the Lord, and often is reinforced through rote obedience. We make further progress by rigorously keeping to the well-lit but narrow way and avoiding the paths of violent men and wanton women. How many abortions would have been avoided if the warning of Proverbs 1 had been heeded?

My son, if sinners entice you, do not consent.
If they say, “Come with us, let us lie in wait for blood,
Let us ambush the innocent without cause;
Let us swallow them alive like Sheol,
Even whole, as those who go down to the pit;

. . . My son, do not walk in the way with them.
Keep your feet from their path,
For their feet run to evil and they hasten to shed blood.

. . . But they lie in wait for their own blood; they ambush their own lives.
So are the ways of everyone who gains by violence;
It takes away the life of its possessors.

Monday musing: What's wrong with "choice"?

A lot has been written lately about abortion advocates dropping the "pro-choice" label.

• Planned Parenthood Steers Clear of ‘Choice’ and ‘Life’
• The End of Pro-Choice: Will 'No Labels' Really Help the Abortion Debate?
• Abortion proponents now totally confused about what to call themselves
• When Our Labels Fail: The End of 'Pro-Choice
• “Pro-Choice” Passé? Much more than that behind PPFA’s shift in language
• Embracing cognitive dissonance?
• Pro-Choice: What Does It Mean?

While I can understand why they don't want to be "pro-abortion," I'm not all that clear on why they're suddenly anti-"choice." It seems they regret not nabbing "pro-life" before we did. Of course, I think "pro-death" seems more appropriate, but I was willing to give them "choice."

This very public shrugging-off of a label (which they, ironically, chose) is like a gawky teenager who can't quite find comfortable clothes. Why are our opponents having such a hard time?

I think it's because they've always been unwilling to come to terms with the consequences of choice. They have habitually wanted to have their cake without calories.

Some do admit abortion ends life, but instead of taking that to heart and saying, "You know what, that choice isn't worth it" or "This is a bad choice," they persist in upholding the freedom to choose abortion at all costs. In the language of Proverbs, that would be the definition of foolishness.

Religious abortion advocates argue from the free will angle. God made us with a mind and a will, they reason, therefore we have the right to choose.

Well, yes, but from Eden on we've seen where that's taken us. As Isaiah 53:6 shows, we have all exercised freedom of choice and to that God has attached His own label: "iniquity."

The end of choice

So what's the point of abandoning "pro-choice"? Is it an admission that the exercise of choice isn't an end in itself? I don't think they're there yet, but maybe it's an opening. If only they could bring themselves to make a good confession, starting with the words of Jeremiah 8:6 -- "What have I done?" If only they wouldn't continue headlong on a reckless path.

Choices have consequences. They either make God smile or frown. That's Theology 101.

Abortion rights advocates often say, "Although I'd never have one, I'll fight for your right to abortion." But why never have one if abortion is morally neutral? Why are they so like the Fonz, never able to admit, "It's w-w-w-wr-wrong"?

They emphasize the agony of the process of choosing abortion over any physical agony the aborted child might experience. It's as though the pain of the abortion decision will validate its choice, mitigate any "wrongness," and temper any future pangs of remorse the woman might feel.

Abortion advocates say, "Abortion may not be a good choice, but it's less bad than others," (i.e., living in poverty due to having this child, being unable to cope with a disabled child, having less to give my children already born, etc.). Such excuses may help justify abortion to themselves, but can they do so successfully with God? Have they consulted Him or sought His help avoiding abortion? Have they actually found Him wanting, or just assumed He doesn't care and can't help?

When a woman is pregnant, she has three options: give birth and parent, give birth and release the child for adoption, or have the child aborted. Each choice has permanent consequences. No responsible pro-life person would ever say carrying a child and giving birth is without pain and hardship, or that parenting is always joyful. Adoption is its own kind of hard. But abortion is a whole other thing altogether.

Abortion means a child is dead. A unique human life is gone from us into eternity. In more ways than one, abortion is the end of choice.

In an NPR interview Friday, an author identified her book's main character as a "bad choicer." She goes on to describe him:

I don't think he's an irredeemable bad person. I think he's a bad, bad choicer. Part of what's wonderful about writing, and reading too, is you can see yourself on the same continuum, you know, to wonder, 'What would I do, if I were more desperate than I am? Or am I three or four mistakes away from doing something like this, something unimaginable to me right now?' 

Some choices are bad; some people choose badly. Abortion is, or ought to be, in the category of "unimaginable choices."

Many women today look back on their abortions with deep regret. Yet, like the character in the book, they are not irredeemably bad. Having examined abortion and the thought-process that led them to it, they've repented before God and accepted His forgiveness in Christ. They now warn others away from the brink.

The consequences of our choice

What about the consequences of being pro-life? Have each of us reckoned with how it obligates us to help pregnant women? Do we expect them to make hard choices without our lending a hand or an ear? Are we trusting God with them for help avoiding temptation? Are we living by the faith we say we have?

Related: A Christian appeals to his pro-choice neighbor

Friday feature: Abortion doctors

The media is always full of stories about abortion in January, but this being the 40th anniversary there seems to be an added focus. I've noticed a trend of feature articles putting a positive spin on the lives of abortion doctors:

• Forty Years After Roe, Abortion Doctors Still Fear For Their Safety
• Sundance 2013: 'After Tiller' puts a face on abortion doctors
• Inside an Oklahoma Abortion Clinic
• Roe at 40: ‘It’s never been this frightening before.’
• Abortions Are Safe When Performed By Nurses Practitioners, Physician Assistants and Certified Nurse Midwives, California Study Shows

This bias is countered by these stories:

• Pro-Lifers See 1,500th Abortion Clinic Close, Now Only 660 Remain
• Most doctors now refuse to do abortions
• “Beautiful, Immaculate, Clean” Abortion Clinics? Hardly
• Records: failed abortions at Muskegon clinic
• Pregnancy centers play key role in fight for life
• Even this, from the NY Times - Pregnancy Centers Gain Influence in Anti-Abortion Fight
• 3801 Lancaster - documentary on Kermit Gosnell's 'house of horrors' clinic
• Abortion abuses and state regulatory agency failure - RTL of Michigan
• Former Abortion Worker: I Held Up Feet to Check the Dead Baby’s Age

I could go on, but you get the idea. Just be sure not to miss these two articles:

• 10 Very Surprising Quotes From Abortion Doctors
• The real truth about abortion from the mouths of abortion workers

Please pray for abortion doctors and their supporters. They need the Savior. The truth will set them free (John 8:34,36).

UPDATE: Two stories from the week of 2/8/13 add to the pile of "things that abortion clinics must answer for" -- Carhart Patient Dead From Horrific 33-Week Abortion Injuries and Ambulance Transported Another Sella Patient to Hospital Moments Before Board Dismissed Negligence Charges. 

Thankful Thursday: Pastoral advisors

Yesterday, Dr. John Watson joined us to lead morning devotions. He's the pastor of Standale Baptist Church in Standale, MI, and one of our pastoral advisors.

These pastors serve as a sounding board on proposed programs and theological issues. They also nurture us through these times around God's word and prayer. We are very grateful to God for their input.

Pastor Watson took us to Exodus 15 where the people of Israel learned that God is the One who heals. We asked God to help us recognize difficulties as tests of faith, and that those tests are opportunities to cry out to Him and see Him provide. May we be more like Moses in that, and not by like the people who complained!

Our other pastoral advisors:
Bill Abernathy, Jr. - Berean Baptist Church in Portage, MI
Burland Margesson - retired
Jeff Halsted - Calvary Baptist Church in Grand Rapids, MI
Ken Floyd - MARBC representative
Ray Paget - Grand Haven (MI) Community Baptist Church
Steve Harduk - Falls Road Baptist Church in Rocky Mount, NC
Richard Liverance - Kentwood (MI) Baptist Church

Monday musing: 40 years too long, 55 million too many

Tomorrow marks the 40th anniversary of the infamous Roe v. Wade decision legalizing abortion in this country. Most Supreme Court cases fade into history, but this one remains far from settled.

All you have to do is glance at recent headlines to find evidence of that. The news this time of year is full of stories about where we are as a nation as a result of Roe -- pro and con. Depending on the point of view, the stories usually reference how far there is left to go in "securing abortion rights," or how much ground we've gained toward full protection of unborn babies' right to life.

One recurring theme concerns numbers: How many abortions there have been since 1973 (54,559,615 in the U.S.*); how many per year worldwide (approximately 44 million*); how many pro-life laws have been passed; or how many tax-dollars Planned Parenthood gets from the government each day ($1.5 million).

Numbers can boggle the mind, but don't tend to move people to lasting action. They seem to only make us angry or overwhelm us into inaction. And then we're on to the next atrocity.

Meanwhile, which side is winning or losing is scored with as much precision as presidential election polling, but we really don't know the pro-life side has won until a "vote" is cast . . . until a woman chooses life for her child. And we only get that information if we're privy to the counseling room in a pregnancy care center, or to conversations taking place on the sidewalk at an abortion clinic.

You can also feel closer to the "action" through involvement with a pro-life ministry as a regular supporter and/or prayer warrior. If you're not enlisted that way already, I recommend finding a "front lines" pro-life ministry to pray for. Choose one that's good at communicating prayer requests on a regular (even daily) basis via Facebook, Twitter, or email. It could be a pregnancy center in your  neighborhood or across the ocean. We can make recommendations.

Numbers in the millions are too many to fathom, so concentrate on one at a time. One baby at risk. One mom tempted by abortion. One pregnancy care center offering abortion alternatives.

One life lost is too many. You can be sure one life is on the line right now.

One life at a time is, after all, what God demands an accounting of. In Genesis 9:5, He said:

"From every man, from every man’s brother I will require the life of man."

As God demanded an accounting from Cain over the loss of Abel, so God will demand from someone an account of every unborn baby lost to abortion. He doesn't miss a single one, even if the official counters do. The blood of the innocents cries out to Him (Gen. 4:10, Psalm 9:12).

America will have a lot of explaining to do, for first legalizing abortion and then exporting it around the world.

There's one more that needs our attention: the woman regretting her abortion at this moment. She needs to hear of the blood of Jesus "that speaks better word than the blood of Abel." It's a word of invitation, not accusation. He wants her to unload her burden of sin at His feet. He's offering forgiveness and a new life. We are privileged to bear that message.

*We're forced to rely on abortion providers and the government for figures on abortion because otherwise we'd have no access to them. Corrected 1/22/13: The link given above is to a National Right to Life compilation of figures through 2011; adding another year of 1.2 million abortions to the that total yields 55,772.015 abortions since Roe v. Wade.

Related:

Time & Abortion
Roe v. Wade: 40 years later

Roe v. Wade month - part 1, part 2

40 years after Roe, human dignity hangs in the balance
You Can Change Our Culture's Mind on Abortion - tools to use
Better Reporting for Abortions

Thankful Thursday: God's gift of His Son

His most recent time through Deuteronomy, my husband noted God's use of the word "test" in connection with the giving of manna. In 8:16 Moses said:

In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test you, to do good for you in the end. (See also Exodus 16:4)

The test was whether and how they would receive it. If they were hungry enough, they would eat anything, but would they continue to expect it day after day as something good from God? Or would they abuse the privilege by greedily (and foolishly) hoarding it? Would they keep giving thanks for their daily bread, or begin grumbling about its monotony?

We often think of tests in terms of trials or feats of obedience, wondering, "What hard thing is God going to ask of me today?" But in this and other instances, God tests His people by giving them gifts -- whether they be the gift of life, the gift of a child, or the gift of His Son.

How have we responded to God's gifts?

Monday musing: The slaughter of innocents

In our sadness over the murder of innocent children in Newtown, CT, at Christmastime it's not hard to draw parallels with Herod's slaughter of children in Bethlehem near the time of Christ's birth. As then, the tears flow, and the cries go up. We ask, "Why? Why do the innocent suffer? Where is God?"

Asaph asked this question in Psalm 73, but phrased it somewhat differently: "Why don't the wicked suffer?" When the innocent suffer and the wicked don't, the result is the same -- people are tempted to doubt God.

They say: “How does God know? And is there knowledge with the Most High?”

Behold, these are the wicked; and always at ease, they have increased in wealth.

Surely in vain I have kept my heart pure and washed my hands in innocence;

For I have been stricken all day long and chastened every morning.

The wicked life of ease is as much a problem as the evil that befalls the undeserving. When God doesn't prevent evil or immediately punish it, some people conclude He doesn't exist, He knows nothing, or is weak. It's far from an academic exercise or idle speculation. If a satisfactory answer isn't found, some turn away from faith in God, or are hardened in unbelief (Hebrews 3:12-15).

Asaph recognized the danger. He was careful not to vent his tortured thoughts while they were still foremost in his mind, lest he betray God's people -- the generation among whom he walked. He wasn't like some teachers who raise provocative questions without making an effort to answer them. As the writer of Hebrews says, we have a responsibility to the congregation: "Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called 'Today,' so that none of you will be hardened by the deceitfulness of sin."

So what's Asaph's answer? Does God know what's in the heart of the wicked person before he acts? Does He see the future? Is He aware of who the victims will be and the void they'll leave behind? Should we continue believing in God and maintaining pure hearts when pain is the result?

The answer is yes, God does know and see all. Righteous living is worth it. In suffering, we experience the consequences of the Fall and recognize our need of a Deliverer. In His sovereignty, we're allowed by it to glimpse the brevity of this life and prepare for the next.

Asaph felt as wretched as anyone could "until I went into the sanctuary of God; then I understood their end." He came to terms with reality in the Temple where He was reminded of 1) God's holiness, 2) His desire to fellowship with men, 3) the problem of sin in the hearts of all men that separates us from God, and 4) the provision of sacrifices to atone for it. He saw that the wicked are on a slippery path, even though it appears they have it made. Their end is in sight; their destiny is destruction. (See also Matthew 7:13-14.)

As for the pure in heart, they seem to live precariously, but the truth is they'll be with God "afterward" (Ps. 73:24) and are always with Him now (v. 23). He is holding their hands, guiding them. God is all their desire, their strength, and portion (vv. 25-26).

This is even true in times of doubt. In verses 21-23, Asaph admitted:

When my heart was embittered and I was pierced within,

Then I was senseless and ignorant; I was like a beast before You.

Nevertheless I am continually with You; You have taken hold of my right hand.

Evil exists. To avoid it, we'd have to go "out of this world," as Jesus noted. But good exists too -- with God. As Asaph says, "the nearness of God is my good," not all the stuff over which I'm envying the wicked. Sometimes we need a reminder that the only real good in life is the presence of God. Suffering is, therefore, useful in getting us to loosen our grip on other things that have taken His place.

One day Jesus was asked about some people who were killed by Pilate. Were they being punished for something they'd done, or was this just another outrage against goodness? Jesus chose to focus on something else. He warned, "Unless you repent, you will all likewise perish." This could be the sobering lesson of Sandy Hook Elementary School, too.

God didn't let a bitter, brutish Asaph go, and He's not going to cast away the honest questioner of 2012 either. God is not willing that any should perish, but that all should come to repentance (2 Peter 3:9). Let us all humbly bow before Him.

I pray the grieving families will experience the nearness of God in all its goodness and take refuge in Him (Ps. 73:28) during this impossibly difficult moment. His Father heart grieves with them. The Son He sent to once-for-all atone for sin is the One who assures they can someday be joyously reunited with their children.

Related: 
Where shall we put this grief?
Weeping with those who weep – a first-hand response from Newtown

And slew the little childer
A Christian perspective on the Newtown shootings
Why Doesn’t God Do More to Restrain Evil and Suffering? Part 1
How could a loving God . . . ? (powerful answers on suffering)

Thankful Thursday: for Christ the King

This time of year Christians around the world are thinking about Jesus' birth in Bethlehem. Another scene in His life has been on my mind since I recently read 1 Timothy about "Christ Jesus, who testified the good confession before Pontius Pilate." (6:13; don't miss this: the passage says God is the One who "gives life to all things.")

Jesus testified about Himself, and that was supposed to give Timothy courage for fighting the "good fight of faith." It's meant to give us courage too.

What did He say before Pilate? My impression of that incident is that He didn't say much. In English Matthew, Mark, and Luke record it as exactly five words: "It is as you say" (to the question, "Are you the king of the Jews?").

They were a sufficient number of words to get Him killed and to give us courage. Do we believe it? He's either the King or He's not.

In John, we're given a little more: "My kingdom is not of this world. . . . For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth." Ah, there is a Christmas connection!

Christ's testimony before Pilate is either true, or it's not. What do you do with it?

Pilate brushed it off: "What is truth?" But it's less a matter of us deciding and more about being called by God: "Everyone who is of the truth hears [His] voice."

We take courage in Christ's testimony about Himself -- before Pilate, before the High Priest, before the people of His day. We carry the message forth from there. We "keep the commandment without spot, blameless until our Lord Jesus Christ's appearing." (1 Timothy 6:13)

Now I'm in the first chapters of Hebrews; from there we're taken back to Psalm 2, another passage about Christ the King. In it, we see rulers like Pilate put on edge by Jesus. They just hate Him! In light of God's power and fury, however, there's this recommendation -- for kings and everyone else:

Now therefore, O kings, be wise;

be warned, O rulers of the earth.

Serve the Lord with fear,

and rejoice with trembling.

Kiss the Son,

lest he be angry, and you perish in the way,

for his wrath is quickly kindled.

Blessed are all who take refuge in him.

Oh come, let us adore Him, as did the wise kings of the east!

Postscript: Can the Stable Still Astonish? -- a poem by Leslie Leyland Fields

Monday musing: We wouldn't do that to a dog!

Time was when pet euthanasia was used as a rational for people euthanasia. The logic went something like this: If we can put a dog or cat out of its misery, why can't we do the same for humans?

[For examples of this sentiment, see the following articles: Pro-euthanasia ads air on Australian TV, Is euthanasia for the living or the dying? and Dutch Euthanasia.]

While the pro-life side appreciated the ever-so-slight acknowledgment that human being deserve better treatment than dogs and cats (that was the intent, right?), we reject the rationale. Human beings stand above the animal world as imagers of God. (Genesis 1:26-27, 9:2-4; Psalm 8:6-8)

The death of animals is morally neutral, while that of humans requires scrutiny. In Genesis 9:5-6, God made animals accountable for the death of humans, not the other way around.

 "Better" treatment of human beings, in our view, involves easing suffering -- through  palliative care and hospice ministries that affirm every patient's worth as valuable to God -- not ending it by killing the sufferer. Our LIFT program trains Christians to do that for fellow-church members and others.

So now it's amusing to read about a new twist on the argument. According to a recent Wall Street Journal article, dying pets are receiving palliative care rather than euthanasia. In 'It's Just a Dog. Get Over It.', Jessica Pierce writes about how the line is being blurred between pets and other family members. Owners are shelling out big bucks to provide pets with care from one of the approximately 75 veterinary hospice services available around the country.

"Once euthanasia was the default response to an animal's mortal illness. Not any more. . . . Working together, pet owners and veterinarians can often maintain a good quality of life for an animal long after we might, in past times, have simply euthanized it."

Will this mean the end of the euthanasia-for-people argument? Will euthanasia advocates now say, "If we can give pets life-affirming care like hospice, why can't we do the same for humans?" One would hope so, yet it would be sadly ironic that it would take uber-love for pets to get us to view people from the proper perspective.

It's too late for those who have been legally euthanized in places such as Belgium and the Netherlands. And in Oregon and Washington state. (Click the above links for the latest statistics.) Here's some commentary from those who have digested the figures:

• There have been 5,500 cases of euthanasia in 10 years of legal euthanasia in Belgium. The European Institute for Bioethics raises serious questions about the practice, including how intertwined it is with organ retrieval for transplants. Wesley Smith says Belgium has gone "off the moral cliff."

• The Netherlands prize their euthanasia efficiency, but Dr. Bernard Lo questions the extent of government oversight in a recent Lancet article, (volume 380, issue 9845, pages 869-870, 8 September 2012, doi:10.1016/S0140-6736(12)61128-3). Alex Schadenberg says euthanasia there is "out of control."

• The Physicians for Compassionate Care Education Foundation bemoans the steady increase in numbers of physician-assisted suicides in Oregon and the lack of transparency in the process. (This seems to be a common theme.)

• Washington is the latest arrival to the euthanasia scene, but it appears to be surpassing Oregon in numbers, according to the Ethics and Religious Liberty Commission of the Southern Baptist Church. 

Postscript: Get ready for the next assault on the sanctity of human life -- plant rights! See also Pea Personhood? and (for the inevitable twist) Why Did We Ever Start Calling Patients “Vegetables?”

Tuesday prayer: For enlightenment

In light of yesterday's musing, pray that Christians everywhere will continue to develop a biblical understanding of the sanctity of human life and godly ways of expressing it.

I've found that a "way in" to this huge topic is to study related biblical themes:

• Look at what the Bible says about violence and the destiny of violent people. There are many references found in Proverbs.

• Note what God's word says about injustice and how often it's tied to both the shedding of innocent blood and the neglect of widows and orphans.

In addition, our website lists numerous references that apply to any discussion about abortion. See What Does the Bible Say About Abortion?

This is our prayer for you:

We . . . ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.

Colossians 1:9-12

Monday musing: Is the biblical pro-life message ancient or modern?

Blogger Jonathan Dudley started something when he wrote "When Evangelicals Were Pro-Choice" (for CNN) and "How Evangelicals Decided that Life Begins at Conception" (for the Huffington Post).

His contention is that "what conservative Christians now say is the Bible’s clear teaching on [abortion] was not a widespread interpretation until the late 20th century." For proof, he cites individuals and groups who agreed with the legalization of abortion in some, if not all, circumstances in the late 60s and early 70s.

Dudley explains the migration to the current pro-life view as evangelicals falling under the influence of powerful leaders of the "Religious Right," such as Jerry Falwell. Christians should, in his view, "consider the possibility that they aren’t submitting to the dictates of a timeless biblical truth, but instead, to the goals of a well-organized political initiative only a little more than 30 years old."

Why does it matter that what evangelical leaders say is "the biblical view on abortion" was not a widespread interpretation until about 30 years ago? For one thing, it's harder to argue the Bible clearly teaches something when the overwhelming majority of its past interpreters didn't read the Bible that way. For another, it illustrates that evangelical leaders are happy to defend creative reinterpretations of the Bible when it fits with a socially conservative worldview -- even while objecting to new interpretations of the Bible on, say, homosexuality, precisely because they are new. And for another, by looking at the history of how today's "biblical view on abortion" arose, one can begin to see the worldview that made it possible. In the process, it becomes apparent it is that unacknowledged worldview, and not the Bible, that evangelical opponents of abortion are actually defending.

Several Christian writers generated helpful responses: Mark Galli of Christianity Today (here and here), John Stonestreet of Breakpoint, and Albert Mohler. I'd like to add a few points to the discussion:

• InterVarsity may have published (and then rescinded under pressure) a 1984 book that said abortion was legitimate in some instances, but it had already published Michael Gorman's Abortion and the Early Church in 1982. This book built the case that from its earliest days, the church opposed abortion.

• Regular Baptists, from which Life Matters Worldwide sprang, were solidly pro-life from the beginning. In 1971, two years before the Roe v. Wade decision, the GARBC (which would call themselves "fundamentalists" rather than "evangelicals)" acknowledged that "the sanctity of human life is well documented in Scriptures" and resolved to "go on record as being thoroughly opposed to abortion on demand."

• Diverse methods for interpreting Scripture -- in the past or today -- better explain why there's diversity in Christendom on abortion. Your stance on this issue has more to do with where you land on the errancy/inerrancy spectrum than anything else. Those who approach the Bible with a non-literal hermeneutic are the ones who come up with novel interpretations (concerning homosexuality, for instance), while we who take God's word literally have always maintained it's a sin. 

The same is true of abortion. Taking God's word at face value and employing grammatical-historical methods of interpretation, we are satisfied with statements about the personality of unborn humans as found in Genesis 16:11-12 and 25:22-24, Psalm 139:13-16, Jeremiah 1:5, Hosea 12:2-3, Luke 1:15 and 41, and Galatians 1:15-16. 

• What hindered many Christians from early involvement in the pro-life movement was not lack of biblical support, but hesitancy to join the political fray. What increased the comfort-level with the pro-life movement for many evangelicals (and brought them into the political arena by the backdoor) were hands-on ministries such as pregnancy care centers that sprang up in the 1980s. PCCs gave them opportunities to prevent abortions by offering alternatives. They could serve families in their communities, reach out to women who'd already had abortions, and share the Gospel.  

Over time, our understanding has grown about just how pervasive the sanctity of human life ethic is in Scripture, and what we are called to do about it. More than a few proof-texts, it's a theme from Genesis to Revelation.

Every age has been confronted by challenges that require Christians to go to work "rightly dividing the word of truth." If, as Peter says, "His divine power has granted to us everything pertaining to life and godliness," then we are equipped to handle questions that didn't necessarily arise in the 1st century -- or the 3rd, or the 13th.

No, the word "abortion" never appears in the Bible, but if you study topics such as violence or the murder of innocent people, you'll find those are the domain of wicked people. Furthermore, the treatment of widows and orphans as well as all poor people is also tied to the sanctity of human life. Thus, if you make a move to strike someone, or abandon a hungry person to her own devices, you're placing them at risk of death -- their blood would be on your hands.

Abortion is nothing if it is not violent; it is the ultimate injustice. The pregnant mother and her unborn child must not be abandoned. We are learning what to do when it comes to this issue.

Postscript 12/6/12: Here's a pertinent article by Phil Cooke that appeared on a Huffington Post blog -- How Christianity Lost Its Voice in Today's Media Driven World

Thankful Thursday: Inspiring thanksgiving in Togo

So many blessings . . . so little time. One day isn't enough to express thanksgiving, but at least our country sets aside a holiday to consider what we're grateful for. It's in danger, however, of being co-opted by football and shopping.

Meanwhile, over in Africa, one of  partners wrote this reflection:

Not in Africa, but only in the U.S. . . . [There is] no Thanksgiving Day as a holiday in any of the 54 countries in Africa nor in Togo, my home country. . . . I do not know about other continents like, Asia, Europe, South America and Australia.

Joseph Akakpo of Togo went on to tell about how it "just happened" he had scheduled a day for thanksgiving and testimonies at the LomNava church on November 25, "not knowing November 22nd is a BIG holiday of thanksgiving in the U.S." Here's how it went:

I want to tell you that, we had a wonderful Sunday morning worship with thanksgiving. After the Holy Spirit led me to preach on the attitude of giving thanks taken from Luke 17:11-19, the saints in the church felt guilty of being ingratitude to the Lord. In fact a lady and a man were crying while they shared their ungrateful hearts. There were lot of inspiring testimonies I have not heard from the brethren before after being with them for three years now. They really poured their hearts this morning and said all to free themselves after the conviction of the Holy Spirit to be grateful to the Lord. . . . 

They even shared a meal -- "not finger food but the real one. Yes, we eat to our satisfaction and we praise God for that." Maybe our brothers and sisters in Africa will lead us back to the real purpose of Thanksgiving Day.

For even though they knew God, 

they did not honor Him as God or give thanks, 

but they became futile in their speculations, 

and their foolish heart was darkened. 

Professing to be wise, they became fools. 

(Romans 1:21-22)

Monday musing: Calling all patient persuaders!

While some people are critical of social networking (and the Internet in general) as being a time-waster and a dangerous source of filth and misinformation, I'm a fan. Unlike mainstream media, it's a form of communication that we can turn to our advantage.

I wouldn't be blogging if I didn't think so, but I do acknowledge the truth of what the critics say. As with any good thing, moderation and discipline are advised. I want to add another misuse to the list: Social media such as Facebook and Twitter give occasion for people to spout off in ways they probably would not in polite company.

I can't count the number of times I've cringed at the response of someone who claims to be a Christian because what he or she has said is disrespectful or hateful. Mom was right: We should think before we post.

And we should apply Paul's words to Timothy about communication with or about opponents:

The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Timothy 24-26)

I apply these words this way:

• The Lord's bond-servant must not be quarrelsome . . . on Facebook or in comments posted elsewhere online. I don't think this means we shouldn't respond, but we mustn't be argumentative. Any reply should be for the reader's benefit and not for me to "score points."

• The Lord's bond-servant must be kind to all . . . on Facebook or in comments posted elsewhere online. I take this to mean there ought not be any name-calling, verbal abuse, or harshness.

• The Lord's bond-servant must be able to teach . . . on Facebook or in comments posted elsewhere online. Teaching is something other than the clever jab or sound byte. It requires time and patience. More on this below.

• The Lord's bond-servant must be patient when wronged . . . on Facebook or in comments posted elsewhere online. Oh, it's so tempting to retaliate when the other side calls us a name or is harsh and abusive about an idea or person we admire -- abundant evidence of that online -- but their behavior doesn't excuse our responding in kind. "Love keeps no record of wrongs." We also don't have to rebut every charge made against our side.

• The Lord's bond-servant must with gentleness correct those who are in opposition . . . on Facebook or in comments posted elsewhere online. If repentance is the goal-- and it always is -- then gentleness is the key for dealing with opponents.

It's tempting to say nothing when we can't think of something nice to say, but the unborn can't afford our silence. I'd like to take this opportunity to challenge all of us to become an army of patient persuaders as described by Paul. If we can't learn to articulate our beliefs in ways that appeal to others, then can we at least point them to resources that can be counted on to not bash them over the head? Here are a couple good ones:

Stand to Reason - basic Christian apologetics
Life Training Institute - pro-life apologetics (see related The Case for Life)

One last thought: Our opponents are not exempt from kind treatment because they advocate the killing of innocent unborn human babies. At the time of writing 2 Timothy, Paul was in prison awaiting execution by Nero. He didn't allow fear or hatred to deter him from attempting to persuade guards and soldiers -- who had participated in the deaths of other Christians -- to accept Christ as Savior. He took great delight in the Gospel going forth, even though it might have been done out of spite (Phil. 1:12-17). And, while he acknowledged the harm some Christians had done to him, he prayed God wouldn't hold it against them (2 Tim. 4:16). That's something to remember the next time we're attacked.

Related: 
Should pro-lifers verbally "bash" anyone? (on Facebook)
Monday Musing for October 5: Love the enemy
Monday Musing for September 17: Christians in an age of aggression

Postscript: The reason we often lack graceful speech is we fail to rely on the Holy Spirit. Jesus said, in Luke 12:11-12, "When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense, or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to say.” Thus it might be advantageous to learn to cite Scripture and not certain radio talk show hosts who may or may not always speak from a biblical point of view.

Thankful Thursday: God is still God

This post-election Thursday, I'm thankful my trust is in a never-changing God. From Psalm 46:

God is our refuge and strength,
A very present help in trouble.
Therefore we will not fear, though the earth should change
And though the mountains slip into the heart of the sea;
Though its waters roar and foam,
Though the mountains quake at its swelling pride. Selah.

There is a river whose streams make glad the city of God,
The holy dwelling places of the Most High.
God is in the midst of her, she will not be moved;
God will help her when morning dawns.
The nations made an uproar, the kingdoms tottered;
He raised His voice, the earth melted.
The Lord of hosts is with us;
The God of Jacob is our stronghold. Selah.

Come, behold the works of the Lord,
Who has wrought desolations in the earth.
He makes wars to cease to the end of the earth;
He breaks the bow and cuts the spear in two;
He burns the chariots with fire.
“Cease striving and know that I am God;
I will be exalted among the nations, I will be exalted in the earth.”
The Lord of hosts is with us;
The God of Jacob is our stronghold. Selah.

What a comfort!

What are we to make, however, of election analysis by the Pew Forum that shows many who would claim "the Lord is with us" were not with Him in the way they voted?
 

Monday musing: The other pro-life election issue

As you pray over tomorrow's momentous election, remember Massachusetts. Voters there are deciding on a proposal to legalize physician-assisted suicide. They would be the third state to do so (behind Oregon and Washington).

But there are a chorus of influential voices in opposition:

• Boston Globe: No on Proposal 2
• Ted Kennedy's wife: Vote no on assisted suicide in MA
• American Nurses Association: Draft statement opposing assisted suicide/euthanasia
• Providence Journal blog: Why to vote no on Mass. Question 2
• E. J. Dionne: Liberals should be wary of assisted suicide
• NY Times opinion: Suicide by choice? Not so fast
• Ira Byock: Assisted suicide is not progressive
• Choice is an Illusion blog: Users of assisted suicide are senior with money
• Dr. Barbara Rockett: Physician-assisted suicide “in direct conflict” with doctor’s role
• Wesley J. Smith: Our dangerous obsession with 'health'
• Ezekiel Emanuel: Four myths about doctor-assisted suicide

Don't, however, be lulled into complacency! Advocates of euthanasia are persistent and will, no doubt, bring it up for a a vote again. And again and again. So pray!

This might also be a good time for more churches to look into offering LIFT, our program of respite care for people with chronic or terminal illnesses and their families. If we can help your church get started, email or give us a call: 1-800-968-6086.

Finally, a few words from Hosea 10 this election-eve:

          Sow with a view to righteousness,
                Reap in accordance with kindness;
                        Break up your fallow ground,
                              For it is time to seek the Lord
                        Until He comes to rain righteousness on you.
                You have plowed wickedness, you have reaped injustice,
          You have eaten the fruit of lies.

Postscript: A couple other last minute pre-election reads:

• Albert Mohler: A prayer for America on Election Day
• Joe Carter: 5 ways presidents affect the pro-life cause

Post-postscript: The assisted suicide proposal was narrowly defeated Tuesday.

Monday musing: Rape, abortion, and your worldview

Even though "progressives" wish we'd gotten past the abortion issue by now, it has certainly not faded from this election cycle. In fact, "social issues" (marriage and abortion) once again offer some of the clearest distinctions between candidates at all levels.

Both candidates for president, however, agree abortion should be admissible in cases of rape, incest, and the life (and health) of the mother. This has not been the case in other contests and the rape issue has somewhat blown up in all our faces. Republican candidates could do a better job expressing themselves, but it's surprising how surprised the media has been by the idea that executing one of the victims of a crime ought to be a crime. (And, no, scorn for opposing views does not qualify as a rationale.)

Aside from the standard objection to such "hard case" abortions -- that a person's right to life is not altered by the circumstances of his or her conception -- the pro-life view seems to steadily lose resonance. That's as Jesus predicted (John 15:18-21), so please let us not act surprised.

Tired of being on the defensive, one Christian blogger put together a list of 10 questions that pro-choice candidates should be forced to answer. I'd add an eleventh: Why should being conceived in rape or incest be a death sentence? "Liberals" are usually so good at identity politics, so I wonder why they can't distinguish between a rapist and his baby.

Pregnancy resulting from rape touches on a host of meaty doctrinal issues. A theologian would really be able to sink his teeth into them, but I'll sketch out a few aspects of the biblical worldview that have been overlooked in the recent drama:

• Sin - Non-biblical worldviews deny its existence, but the Bible says there is such a thing, and that rape belongs under the heading (Deut 22:25-29). God is the ultimate One sinned against, as well as the victim (Psalm 51:4). Rapists and abortionists must answer to Him (Gen. 9:5).

• Justice - Non-biblical worldviews mistakenly blame the victim for rape, or punish the children. Deuteronomy 24:16 says only the perpetrator is guilty. 

• Suffering - Non-biblical worldviews say a sovereign God would never allow suffering, so instances of rape mean God either doesn't exist or is weak and not worth our time. In the biblical worldview, God is always great and good, no matter what happens to His creatures. Suffering is a result of Adam's sin and sovereignly allowed by God for purposes known to Him and rarely revealed to us (Job 1-2, Gen. 50:19-20).

• Life - Non-biblical worldviews view life as random and essentially meaningless. The Bible teaches, however, that God is the source of all life (Genesis 1-2, John 5:26, Col. 1:16-17, 1 Tim. 6:13). Human life is no accident and all human beings are created in God's image (Gen. 1:26-27, Ps. 139:13-16). This includes the child of rape or of any illicit sexual encounter. It even includes the rapist!

• Parenthood - Non-biblical worldviews increasingly consider children as commodities owned by their parents, but in the biblical worldview, children belong to God and are granted to parents in a stewardship arrangement (Psalm 127:3). Adoption reflects God's loving character and is an excellent alternative to abortion (Eph. 1:5). 

• Redemption - We who know the Savior who redeems and restores sinners should let these truths shape our responses to rape victims and their children. We should also never let the magnitude and horror of such a violation be too far from our imagination. We should suffer alongside women as they relive their trauma. When they elect to continue a pregnancy, we should support them with a sense of respect, awe, and gratitude for the abundance of God's grace in their lives. We should love and welcome their children.

This has been an admittedly rudimentary treatment of theological issues at stake in our culture. [Added 10/31/12: To demonstrate the difficulty of saying everything you need to on this subject, I found myself today regretting I hadn't made a point about how abortion solves nothing -- doesn't erase the rape or negate the trauma -- it only compounds the violence and violation that women feel. I also should have provided a link to What About Abortion for Rape or Incest? on our website.]

Related: Read these additional contributions from Christian leaders and other thinkers --

• Mohler: The Mourdock Moment -- Life, Death, and Lies on the Campaign Trail
• Christianity Today: Are Pregnancies Even from Rape a Gift from God?
• Douthat: The Press and Abortion, Revisited
• Richard Mourdock Gets in Trouble for His Extremely Conventional Religious Beliefs
• Rape, Conception, and God: Why Mourdock Was Right
• Our Media & The Blessed Rape Baby
• Rape, God, Life, and Liberals
• Reardon: The Despicable “God Intends Rape” Comments
• Mohler: The Great American Worldview Test -- The 2012 Election
• Pro-life group vows changes after Akin debacle

Personal testimonies:

• “Rape hurt my mother, but abortion devastated her.”
• ‘I’m not a mistake.’ Five women conceived in rape support Mourdock
• I was conceived in rape. Did I deserve to be aborted?
• My Rape Pregnancy and My Furor Over Social Myths
• Dear Ann Coulter: babies conceived in rape are not cannon fodder

Postscript: I was just chatting on Facebook with a friend in Kenya and asked him to pray for our country as we undertake the election next week. He replied, "I fervently pray for your nation. May God give you a leader after his heart and give all of you wisdom as you elect." And then he said something that put everything we endure -- endless robo-calls and attack ads -- in perspective: "Pray for us also as we come to elections. Civil wars arise and many kill each other." Wow. Good reminder, huh? Please pray for Kenya!

Book review: The Just Church

You can't read the Old Testament without noticing God's distinct preference for justice over injustice (Isaiah 1:17). This interest isn't limited to requiring justice from pagan rulers in regard to the freedoms and rights of His people.

God's expectations run the other way most times. His people should impartial in their actions toward others -- including aliens, strangers, foreigners. Those who rule in His name are to ensure that all people -- rich and poor, small and great -- receive fair hearings of their grievances and that impartial judgments are rendered (Dt. 16:18-20, Prov. 31:4-9, Lev. 19:15, James 2:1-13). Radical stuff.

So why is justice uninteresting to some segments of Christianity? Why does it seem to be the "property" of the Christian Left? Did God's demand for it go away with the New Testament? Was Paul unconcerned with justice? What does justice mean? Is it limited to judicial matters, or is it about creating level playing fields and ensuring equal access to resources?

Those questions would make for a fascinating discussion, but I'm not prepared to answer them here. My purpose is to suggest a jumping-off point -- a recent book by Jim Martin called The Just Church. (A complimentary copy was supplied to this reviewer by Tyndale House.)

In challenging readers to move from apathy to action, Martin places seeking justice within the context of disciple-making. "Through the pursuit of justice we find our way to deep intimacy with a God who loves us and calls us into his work not only for the good of others, but for our own good as well. The work of justice, therefore, is as much about discipleship as it is about mission."

So here's another question: Is working for justice truly an element of a Christian's growth?

The book is separated into two sections. The first half talks about what social justice is and why we should care about it. He talks about our faith being like a muscle, it needs to be stretched, exercised, and even brought to the breaking point so it can grow. He writes about maturing faith coming through testing, enduring and then leading to ministry.

The second half is the how: how to think through and engage social justice on a personal and church level. He points out that this is not a quick process, we must consider if we are really ready and willing to pay the cost. Truly engaging the work of social justice will exact a toll -- emotionally, financially, and possibly even physically. He says:

My primary interest is to tell the story of how and why the church is engaging in the fight against injustice. The how of the story is inspiring and compelling, and it is my hope that it will propel many more churches to engage while offering helpful, concrete models for that engagement. The why of the church’s engagement may be surprising. While the statistics, the need, and the call of God are often the primary impetus for my friends around the world who are taking risks to engage, there is another benefit that few of us expected when we began this journey. What we've found is that the work of justice is some of the most fertile ground for discipleship that we've ever experienced. The places of violent oppression and abuse that may seem utterly God-forsaken are in fact the places where we have most deeply experienced the presence and power of God.

The author specifies that this journey will be different for everyone. This process must be undertaken with a heart open to the Holy Spirit’s leading and permeated with prayer. The Just Church should challenge you to think deeply about the issue of social justice and what is the Church's role in pursuing it, and one's own personal role.

One criticism would be that this book seems most concerned about justice in terms of poverty, hunger, human trafficking, and the like. Of course, as a ministry working toward justice for the unborn, we find it sad the author makes no mention of the importance of giving them voice (Prov. 24:10-12). Abortion represents lethal power unleashed against the smallest and weakest members of society. Perhaps conservative churches would do well to think and speak of abortion in terms of justice.

Thanks to Jenni Bancino for help with this review.

Time & Abortion

Our fall issue of Life Matters -- the copy-ready insert you can print out for church bulletins or the tract rack -- is now available for download. The topic is Time & Abortion. It asks readers to ponder some important questions:

• What does the passage of time mean in relation to abortion? 

• As the 40th anniversary of Roe v. Wade approaches, are we any nearer the end? 

• Where can we find encouragement?