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Book Reviews, Children’s picture books, Pro-life - Abortion

Horton hears a Who!

by Dr. Seuss 1954 / 72 pages  This fun children’s book has a surprisingly clear message – it’s seemingly pro-life! In typical Seuss style, the rhythm of the narrative captures its audience. However, what seems to capture readers even more, is Dr. Seuss’ repetition of the phrase “a person’s a person no matter how small.” In this story Horton the elephant finds a small creature, called a Who, on a speck of dust. Horton soon becomes aware of many Whos living on this speck of dust; they in fact have an entire town of Who-ville. Horton bravely defends and protects the vulnerable tiny people from others who mock Horton and try to destroy his speck of dust because they do not believe that there are any Whos living there. Horton’s fierce determination and perseverance are both heartwarming and admirable.

begged, “Please don’t harm all my little folks, who Have as much right to live as us bigger folks do!”

The Whos finally make themselves heard and Horton’s doubters accept the Whos as persons. They even join Horton in protecting them. While children may enjoy this story on its most basic level, adults can easily pick up on its underlying theme. It’s been discussed that some of Seuss’ work has been overanalyzed – ideas have been concluded that Seuss had not intended. Yet some of Seuss’ work has had real underlying messages. For example, his story Marvin K. Mooney Will You Please Go Now? was written with the intention of replacing the above name with Richard M. Nixon (when he then stepped down as president of the USA). Seuss does not seem to readily confirm Horton’s pro-life theme, but its clarity seems to generate fairly conclusive evidence of his pro-life stance. Several pro-life organizations currently use Seuss’ book to advocate the right to life for all persons. Dr. Seuss writes an exciting story with a poignant theme. Room on your bookshelf can be made for this story, no matter your age! Use it to spark some controversial conversation! Because, remember, a person’s a person no matter how small!

This review first appeared in the July/August 2005 issue.

Apologetics 101, Pro-life - Abortion

Pro-life 101: Removing the red herrings

RED HERRING: In argument, something designed to divert an opponent's attention from the central issue. If a herring is dragged across a trail that hounds are following, it throws them off the scent. – Dictionary.com ***** It’s about the unborn, but we so often get distracted. There’s only one issue that matters in the abortion debate, and that’s who the unborn are. If they aren’t human beings made in the very Image of God (Gen. 1:26-27) – if the unborn is just a bit of tissue – then no one should care if a woman goes in for elective tissue to get this bit of excess tissue taken care of. Tonsillectomies, appendectomies, bunionectomies: we don’t protest any of these things. If the unborn aren’t human, no one, including Christians, should object. But if they are human, if they are fellow Image-bearers, then the unborn warrant the same protection that everyone else has under the law. God has said, “You shall not murder” (Ex. 20:13) and written that on our hearts (Romans 2:14-15) such that even the world acknowledges (or at least knows) that killing human beings is wrong. So it comes down to just one issue, just one question: “What are the unborn?” That’s what it’s about…but this isn’t what we most often talk about. Abortion supporters will talk about anything and everything else, trying to distract us with red herrings. And, strangely, pro-lifers will throw out red herrings of our own. So how can we stay focused? First, we need to be able to spot these red herrings whether offered up by their side or our own. Then we need to always, always, get back to the only issue that matters: the humanity of the unborn. 5 pro-choice red herrings So what are the most common pro-choice, pro-abortion red herrings?* #1 "Women have the right to privacy.” This argument is the basis for legal abortion in the United States, and it is popular in Canada as well. But we all know a right to privacy has limits and can’t be used justify child abuse – parents aren’t allowed to abuse their children so long as they do it behind closed doors! So the real issue isn’t privacy, but rather whether the unborn is a human being. If it is, then it shouldn’t be abused or killed, even if that abuse/dismemberment takes place behind closed clinic doors. #2: "Women should have the freedom to choose.” This is another right that must have limits. We aren’t free to do everything, so the key question here is: “women should have the freedom to choose what?” We don’t believe people should have the choice of whether they are going to kill others, so if the unborn are human beings then they should be protected like all other human beings. #3: "Women shouldn't have to carry a child conceived through rape.” The emotional impact of rape can be devastating, and complex. However, the moral issue is clear – it still depends on whether the unborn are human. If the unborn child is human we shouldn’t kill it for the sins of its father (we don’t even kill rapists!). So the issue is not rape, but rather whether the unborn are human. #4: "Making abortion illegal forces women into dangerous back-alley abortions.” In what other circumstances are we worried about making crime safer? Bank robbing is also hazardous, but no one thinks that a good reason to make it legal. Thus, if the unborn are humans, we would not be all that concerned that those who want to kill it may have to do so under risky conditions. So, once again, the issue isn’t back-alley abortions, but the humanity of the unborn. #5: "What about when the woman’s life is in danger?” Before Canada’s abortion law was struck down, this was one of the reasons abortions would be legally permitted. However, in many instances it was only the mother’s mental, not physical, health that was said to be at risk. So while this was a frequently used justification, it is only a very rare situation in which a mother’s life can be saved by aborting her child. This might seem an ethically complicated situation, but clarity can be found if we ask the one key question in the abortion debate: “What is the unborn?” If the unborn aren’t human beings, then if the woman’s life was in any sort of danger, abortion should be permitted. However, if the unborn is human, then this baby should be treated as fully human, just like the mother, and treated as such. Then abortion wouldn’t be permitted for faux dangers, as was happening in Canada. But it would be an option where there is a genuine danger, not because the unborn is worthless but because in some circumstances only one life can be saved. Common ground Both abortion advocates and pro-lifers employ red herrings and for the very same reason: pro-choicers raise red herrings because they don’t want to talk about the real issue. pro-lifers also raise red herrings, and again, it's because pro-choicers don’t want to talk about the real issue. When the abortion supporters absolutely won’t talk about the humanity of the unborn – when they won’t stick around for it, when they won’t take their fingers out of their ears, when they won’t stop screaming long enough to listen – then what use is there to talk at all? In the face of such bluster there is no reasoning, and no chance to dialogue. That's why many pro-lifers have changed tactics. Instead of asking the pro-choice side to join with us in common cause for the unborn, we've instead looked for a common foe. Feminists don’t want to defend the unborn, but they oppose sexism. Can we work together to stop sex-selective abortions, which target girls far more than boys? Might a woman who cares nothing for the unborn, still be concerned with anything that would impact her own health negatively? Can we save her baby by raising the abortion/breast cancer link and showing her that abortion isn’t in her own best interest? What of a vegan who catch-and-releases even the flies in her home? Might she be shocked to hear that a 20-week fetus feels pain as its limbs are being torn off one by one? Though she has no interest in the unborn as human beings, she wouldn’t treat her rescued pet goldfish like this. Maybe this sort will join with us in opposing abortion when the fetus is developed enough to feel pain. These are “red herrings” in that they don’t address the only issue that really matters: whether the unborn is a human being. But we use them because through them we seem able to make the forward progress that can’t be had while talking about the humanity of the unborn. 4 pro-life red herrings Thus there seems real potential in talking about more than just the humanity of the unborn – trying other approaches can save lives! But there is also an accompanying danger. The truth is that the only reason abortion should be illegal is because the unborn are human beings. As pro-life apologist Scott Klusendorf has noted, it would be fine to experiment on fetuses, clone them, use them in make-up, harvest them for their stem cells, eat them, kill them for any reason at all… if the unborn were not human beings! But if they are precious human beings like you and me, they deserve the very same protection. That's the heart of the matter and the only relevant issue. The danger with using "pro-life red herring" arguments comes when we present these arguments as our only, or main, objection to abortion. These are arguments we can use, but they are not ones we can stand on...because they won’t support us. What follows are four of the more common pro-life red herrings, and explanations of how these arguments fall to pieces when they are presented on their own, apart from the issue of the unborn’s humanity. #1: “Maybe your unborn baby is going to cure cancer!” There are many versions of this argument (it is sometimes called the “Beethoven argument” as in “What if your child is going to be the next Beethoven?”) but all focus on the baby’s potential: the reason a child shouldn’t be aborted is because of what they might do in the future. But what if a mother already knows that their child isn’t going to be a genius? What if they’ve been given a Down syndrome diagnosis? Do we think the mother should be allowed to abort then? No, of course we do not. So this isn’t about what the child might be able to do one day, but rather about whether or not they are human beings. If they are, then no matter what they will or will not be able to do some day, they should be given the same protection as all other human beings. #2: “What if the fetus can feel pain?” Here the focus is on what the unborn can do right now. Other forms of this argument focus on other abilities: it has brain waves, or a beating heart, or can react to music, etc. But what if a child doesn’t have this ability yet? Would it be fine to abort the child then? No – that’s not what we believe at all. The real issue for us is not what the unborn can do right now – whether they have this ability or that – but whether they are human beings, made in the very Image of God, just like you and I. #3. “Studies show that abortion causes breast cancer!” While some studies show abortion increases a woman’s chance of getting breast cancer, drinking a glass of wine a day, or being overweight also increases her risk. Should we then restrict wine or caloric intake for women? No? Then why would this be a good reason to restrict abortion? This issue is not whether abortion harms a woman, but whether it kills her child. #4. “Did you know they’re selling baby body parts?” The Center for Medical Progress has exposed that Planned Parenthood in the US is selling body parts from the babies they abort. This is contrary to federal law and the details have horrified many millions. In response Planned Parenthood has agreed not to take money for these body parts – they promise to stop selling them, though the abortions will continue. Are we satisfied? No, our objection isn’t to the selling of body parts, but rather that there are body parts to sell. The killing is what we want to stop. Using red herrings the right way To be clear, it’s not wrong for us to use these “pro-life red herrings,” but we shouldn’t rely on them. These are not, after all, our arguments. We don’t believe them. We know it’s not the possibility of breast cancer, or that the fetus could feel pain, that makes abortion evil. That’s not only not our position; we know that it is factually and actually wrong. Instead, these are arguments we’ve adopted from the other sides’ worldview. We aren’t feminist (or at least, not at all in the way they are) but we can step inside their worldview and consider why a godless feminist might still object to abortion. And then, with that insight in hand, we can confront them with the reason why they, by their way of thinking, should oppose at least some abortions. But we always want to up be clear about the fact that they’ve got it all wrong. We want to use their arguments, but we sure don’t want to stand on them because they are without foundation. Thus when we make use of their arguments, they should always be connected to our own. First we adopt their worldview for the sake of argument, and then, once we have them talking, we lay out our own. Our argument need not be presented explicitly, but it does need to be done clearly. That might seem a contradiction in terms, but that's exactly what has been done by the Center for Medical Progress (CMP). Their brilliant undercover work exposed that Planned Parenthood was illegally selling fetal baby body parts. Their explicit argument was that Planned Parenthood was breaking the law, but barely concealed was the real issue: Planned Parenthood isn’t just doing something illegal, but murderous. The CMP aren’t speaking to the humanity of the unborn, but the video footage they shared speaks for itself. It’s hard to miss the horror of what’s really going on when we hear abortionists laughing as a speaker recollects the time a baby’s “eyeball just fell down into my lap!” ARPA Canada is another example of how to make good use of red herrings. They use the fetal pain and parental notification arguments, and then put on enormous cross and flag displays (see the October 2014 RP issue for stunning pictures of the Parliament Hill display) that speak directly to the humanity of the unborn. Again, it is hard to miss the horror of what’s really happening when 50,000 pink and 50,000 blue flags – each one representing a child killed by abortion in Canada this year – cover the hillside. Conclusion There are many arguments offered in the abortion debate, but just one issue that matters. If we can spot the red herring arguments, and then either clear them away, or put them to our own uses, we will be ready to direct the conversation back to where it belongs. Then we can highlight the humanity of the unborn to a culture and a country that wants desperately to talk about anything else. May God grant us insight, clarity, and courage as we speak up for these little ones. Endnote * These five examples are taken from a list in Making Abortion Unthinkable: the Art of Prolife Persuasion, a DVD-based pro-life apologist group study by Greg Koukl and Scott Klusendorf (that I highly recommend). The wording is mine but the ideas are largely theirs. A version of this article first appeared in the November 2015 issue....

Pro-life - Abortion

Pro-lifers aren't helping people after they're born?

When it comes to the topic of abortion, I often hear the claim that pro-lifers aren't helping people after they're born. The idea/objection is that pro-lifers are hypocritical and thus shouldn’t speak out against abortion. Is this a good objection? I don’t think so, for two reasons. Reason 1: It isn't true First, is it true that pro-lifers aren’t helping people after they’re born? Well, maybe some aren't. But many are. Witness the proliferation of crisis pregnancy centers/ pregnancy care centers. According to the Charlotte Lozier Institute, in the U.S. in 2017 there were 2752 such centers, providing much help to women and their children. Also, witness the fantastic response gotten from a newspaper editor who asked via Twitter (disparagingly and dismissively, expecting no good answers) what pro-life people have done personally to help lower-income single moms. It turns out this editor received 13,000 responses indicating that pro-life people in fact do a lot! Permit me to speak from personal experience. My wife Carla is deeply pro-life. But she is also humble and doesn't talk much about the good things she does. She sees such talk as morally inappropriate – as bragging. So I will brag on her behalf! When Carla and I were dating and during our first years of marriage, Carla worked in a group home caring for – helping – children who were severely handicapped physically and mentally. Later (while I was completing my PhD and beginning to teach philosophy courses) we lived for eleven years in a low-income, high crime neighborhood. During this time Carla (along with a couple of her friends) began a community center to help our needy neighbors. This community center was supported by one church initially, then two, then three, then seven—and more. Carla also tutored some of our neighbors' kids. She also taught single parents how to make inexpensive but nutritious meals (Carla even took the time to become certified by our local health department to do this). She also helped organize a weekly food distribution. She also helped a neighbor (a low-income single mom with five kids) learn to drive, obtain a driver's license, and find some part-time employment (subsequently Carla often loaned our car to this mom for grocery shopping). Carla also helped a young woman deal with her abusive husband. Carla also used her nurse training to help injured neighbors as well as neighbors with young children, including a home birth. Carla also was instrumental in having our family provide ongoing financial support for an orphanage in Bolivia begun by a young couple at our church. And there's much more, but space doesn't permit. (She also homeschooled our two sons during this time!) You get the picture: Pro-life people (like my wife) are against abortion and they often do lots of good stuff – which we tend not to hear about. Reason 2: Even if it was true, so what? Second, an important logical point should be made: Even if pro-lifers weren't (contrary to fact) helping people after they're born, this would not make the killing of unborn children morally correct or permissible. And it wouldn’t mean pro-lifers shouldn’t speak out against abortion. Pro-lifers hold the view that abortion is the killing of an innocent unborn child – and is wrong, period. Maybe the following parable from Scott Klusendorf will help: Joe found the young girl unconscious in her upstairs closet. By the time he got there, the structure was a raging inferno. No one else dared go inside. Scooping up the girl, he took his only exit, straight out the second-story window and into the bushes below. The girl lived. Joe sustained three cuts and two sprained ankles – and an avalanche of questions. The media wanted to know how he planned to pay for the girl’s food, clothing, and health care now that he’d rescued her. A pastor asked if time spent saving the girl from temporal flames might be better spent saving people from eternal ones. The social justice coordinator at a local parish insisted that if Joe truly cared about saving lives, he’d care about all life and spend equal time rescuing poor workers from rich corporations. The local Congressman asked if Joe supported tax hikes aimed at reducing fire risk. Joe just kept looking at the girl. The above story is contrived, but it’s played out in the real world every day. Only the issue is abortion. The minute you state your pro-life convictions, foes attack. Or think of it this way: I believe that killing kittens by suctioning off their legs (via a high-powered suction machine) is wrong, period. Objecting to my view because I don’t volunteer at my local animal shelter is beside the point. (Oh, by the way, our cat Rupert came from our local animal shelter.) The critics' objection is beside the point, too. Conclusion In conclusion, the objection that pro-lifers aren't helping people after they're born is often false and it’s not relevant to whether or not a pro-lifer should speak out against the killing of innocent human beings via abortion. Hopefully, pro-choicers are helping people after they're born, too, to provide a real choice, and thus not merely advocating for the right to kill unborn children. P.S. Permit me to brag about my wife once more. Carla donates blood regularly. At time of writing, she once again donated blood – for the 73rd time! Seventy-three blood donations. SEVENTY-THREE. Pro-lifers aren't helping people after they're born. Yeah, right. Hendrik van der Breggen, PhD, is a retired philosophy professor and author of "Untangling Popular Pro-Choice Arguments: Critical Thinking about Abortion," now available at Amazon.com and Amazon.ca....

Pro-life - Abortion

Should we ask God to forgive Canada for all the babies being aborted? No.

A few years back I was busy preparing for a cross-country series of pro-life presentations. My research had me digging through some articles on what Scripture says about who or what the preborn child is, what our responsibility to the preborn child is, and what the law’s relationship to the preborn child ought to be. In one of piece I came across the following Bible text from Deut. 21:1-3a, 7-9: If anyone is found slain…and it is not known who killed him, then your elders and your judges shall go out and measure the distance from the slain man to the surrounding cities. And it shall be that the elders of the city nearest to the slain man will take a heifer…. Then they shall answer and say, “Our hands have not shed this blood, nor have our eyes seen it. Provide atonement, O LORD, for your people Israel, who you have redeemed, and do not lay innocent blood to the charge of Your people…” So you shall put away the guilt of innocent blood from among you when you do what is right in the sight of the LORD. The passage left me pondering: should we, as Reformed churches, be regularly praying for forgiveness for the shedding of innocent blood, as it relates to abortion? We know that the carcasses of dead babies can be found in nearly every hospital in every major city in this country. Ought we to be in specific prayer on this issue? Or would that be a misapplication of the text? No forgiveness without repentance I turned the passage and the text over to Professor emeritus of Old Testament, Dr. Cornelis Van Dam. He wrote the following. "What is striking is that although the murder was unsolved, and no one could specifically be held accountable, God teaches that there is nevertheless corporate responsibility. The people as a whole needed to respond to it through their elders. The elders of the two closest cities have to make atonement on behalf of Israel and pray for forgiveness. By making atonement, the people through the elders show remorse over this murder and thus provide a basis for asking for forgiveness. " there are some major differences with our current situation. Canada is not in a special covenant relationship with God, with special rules for affecting atonement in the land. However, the country’s rulers are ultimately responsible to God, also with respect to the sixth commandment (Rom 13:1-5). But, as a nation, we have not received special covenant regulations for making atonement. Atonement has been made in Christ and it is the church that has been given the duty to proclaim that gospel. Hence your question, does the church also have the task to pray for forgiveness? "Abortions are not unsolved murders and we certainly have corporate responsibility as a democratic society for the murders of those children not yet born that take place in hospitals. Abortion has become a taboo topic. Those who govern are determined to let abortions continue. Can we pray for forgiveness when there is no repentance? The biblical answer is 'no.' We can pray that God withhold his wrath from our decadent society, bless the proclamation of the gospel so that many repent, and bless the work of those who want to honor God’s rights in the land. But simply to pray for forgiveness would go against the biblical principle that repentance is necessary for forgiveness to be possible. Think, for example, of Christ’s words: 'If your brother sins, rebuke him, and if he repents, forgive him' (Luke 17:3). God only forgives us if we are repentant (Luke 13:3; Acts 3:19) and his forgiving is to be a model for ours (Eph 4:32; Col 3:13). If and when Canada repents of the sin of abortion, then the church should certainly pray that God also forgive that heinous crime. "The crime of abortion is extremely serious. Israel had to make atonement lest God’s wrath descend on the land. But Israel also had to repent in order for the sacrifices of atonement to be accepted. Without repentance, God rejected the sacrifices and – due to Israel’s continued sins – ultimately destroyed both the northern and southern kingdoms in accordance with the covenant curses. Even though Canada is not in a special covenant relationship with God, this country too faces God’s judgment and at some point it will happen unless there is repentance and the forgiveness that follows. After all, God holds all nations accountable, especially those who know or could know his will (cf., e.g., Luke 10:14)." But what of Jesus and Stephen’s prayers? Dr. Van Dam’s response was very helpful, but it did prompt one more question. If repentance must precede forgiveness, what should we make of Jesus’ plea on the cross, “Father, forgive them, for they know not what they do?” (Luke 23:34) And what should we make of Stephen’s prayer as he was stoned to death, “Lord, do not hold this sin against them” (Acts 7:60). Dr. Van Dam responded with the following: "In the light of what Scripture teaches, the late Dr. William Hendriksen, in his commentary on this passage, rightly paraphrased this prayer of our Savior thus: “Blot out their transgression completely. In thy sovereign grace cause them to repent truly, so that they can be and will be pardoned fully.” "In this way he interceded for the transgressors (Isaiah 53:12). Christ’s prayer was heard. Thousands of Jews believed in Christ after his death when they realized what they had done (Acts 2:37-41; 4:4; 6:7). At the same time, the nation as a whole stood condemned and the judgment pronounced on Jerusalem could not be averted (Luke 21:5-6). The city fell to the Romans in 70 AD with the resulting slaughter, enslavement, the sacking of the city, and the destruction of the temple. It was the end of the Jewish state. Stephen’s prayer can be understood in the same light as that of the Lord. It was a plea that those who were killing him would see and realize what they were actually doing and repent and so receive forgiveness." Conclusion As Christians then, we must be a shining light in this country darkened by the heinous crime of abortion. We must continue to work also to bring repentance to our decadent society so that, one day, our Father might forgive Canada our trespasses. As one pro-life apologist said to me, “May their sins of commission never be because of our sins of omission.” André Schutten is ARPA Canada's Director of Law & Policy. Dr. Van Dam is Professor emeritus of Old Testament at the Canadian Reformed Theological Seminary....

Apologetics 101, Pro-life - Abortion

Pro-life shirts that spark, spur, and speak

“Hey, what’s with the shirt? What’s Abort73.com?” “I could tell you, but better yet, why don’t you go online and check it out?” **** Fifteen years ago, on campuses across the US, Canada, and even in England, students started showing up to class in t-shirts emblazoned with a distinctive “Abort73.com” logo. And the next day they'd be back, with a different shirt, in a different color, with a different style, but also emblazoned with “Abort73.com” across the chest and back. What'd it be like to sit behind someone who, day after day, was outfitted this way? Would you start getting a bit curious about this website? Would you want to know more? Speaking up without saying a word That’s the brilliance behind Abort73.com. Through repeated exposures, people who otherwise would never check out a pro-life website go to this one. Their curiosity compels them. Day after day, week after week, month after month, shirt after shirt, the same short web address – eventually curiosity has to get the best of them. These shirts are also an aid – and really an answer to prayer – to the many Christians who want to speak out against abortion but don’t feel equipped to do so. Perhaps you’re the type to get tongue-tied, or maybe you always think of just the right thing to say twenty minutes after the opportunity has passed you by. Maybe you’re worried that if you do speak up no one will pay attention. Or you’re more worried that everyone will listen. Whatever the case might be, these shirts can help you speak up without saying a word. A two-pronged approach Most pro-life t-shirts have been designed to make a statement all on their own with slogans like “Abortion is Murder” or “Choose life - Your mother did.” Originally Abort73.com shirts weren't like that. They were focussed entirely on getting folks to the website, because that's where they would have the room to really make the case for the humanity of the unborn in a way that no single t-shirt ever could. That's why their early shirts just had the website address, albeit in all sorts of fonts, colors, and styles. When people did visit the site, what they found was a well-organized summary of the medical, philosophical/logical, and pictorial arguments against abortion and for the humanity of the unborn. The one notable downside to their approach is that none of their "first layer" arguments – those you can find off of their front page – are Christian arguments. God's thoughts can only be found by digging deeper into the site. Nowadays Abort73 has expanded their approach in that they also sell shirts with slogans. I suspect that's because, even as it's better to get people to the website for the full presentation, they now recognize that speaking to the humanity of the unborn via even brief t-shirt slogans can be a way of stirring things up too. Especially on today's college campuses. The shirts are $20 US each but if you buy a half dozen you can get them for just $10 per, and that is pretty impressive. Why not check it out? So, is your curiosity piqued? Then why not go to www.Abort73.com and check it out? Or go directly to their store to order a shirt...or thirty? A version of this article was first February 2006 issue under the title “A shirt a day…the vision of the folks behind Abort73.com”...

Documentary, Movie Reviews, Pro-life - Abortion, Watch for free

The Missing Project

Documentary 2019 / 75 minutes RATING: 8/10 2019 was the 50th anniversary since Pierre Trudeau’s government first legalized abortion in Canada. To mark the occasion a number of pro-life organizations came together to make this film. This is, in part, a history lesson, detailing the country’s sad descent to where the unborn today have no protections under Canadian law. The Missing Project begins by explaining the divisions that exist among pro-lifers, between what’s called the “abolitionists” and the “incrementalists.” As ARPA Canada’s André Schutten clarifies: “In Canada, the pro-life movement is very split on the question of, 'How do we implement a law?' So some people within the pro-life movement are adamant that we can only ever advocate for a total ban on abortions . Whereas others, including myself and my team, we certainly believe that we can make incremental changes .” One of the film’s strengths is how it gives time to representatives from both these sides. Whatever camp pro-lifers might have fallen into, it was a confusing time after the abortion law was struck down in 1988 and the Mulroney government proposed Bill C-43. No one knew at the time that this would be the last abortion restricting legislation proposed by a Canadian government. Some pro-lifers opposed it, hoping for much more. In a horribly ironic twist, these pro-lifers were joined in their opposition to the bill by abortion advocates who didn’t want any restrictions at all. They say hindsight is 20/20 but that isn’t true in this case. Pro-lifers today still fall on both sides. We hear some arguing the bill would have done almost nothing, and then get to hear from one of the bill’s crafters who argues that it would have at least done more than the nothing we’ve had in place since then. Bill C-43 was defeated in the Senate on a tie. After hearing from the various sides, viewers will probably be grateful that they weren't Members of Parliament at the time, and didn’t have to decide whether to vote for or against this bill. After the historical overview, we start hearing about the many things that have been missing in the public debate about the unborn. First and foremost, there are all the missing children, millions killed before they saw the light of day. Missing, too, is any media coverage of their plight. While that violence is committed behind closed doors, Jonathon Van Maren notes the media also have no interest in covering violence done in broad daylight against pro-life demonstrators. "...abortion activists often take their core ideology to its logical extent, which is that they can react with violence to people they find inconvenient - that's the core message of the abortion ideology." A missing answer At one point an atheist lists herself as one of the missing voices in this debate. It is odd, then, that while she was given time to make her argument – that we need to present secular arguments so as to reach atheists like her who don’t care what the Bible says – we don’t hear anyone making the argument for an explicitly Christian pro-life witness. There are many Christians in the film, but no one answering this young atheist, explaining that if we are only the chance product of an uncaring universe, why, from that worldview, would anyone conclude life is precious from conception onward? She believes it, but not because of her humanist stance – it's only because God's Law is written on her heart (Romans 2:14-15). So not only is it our joy and privilege to glorify God in all we do (1 Cor. 10:31), even from a very practical perspective, proclaiming the triumph of the Author of Life is the only answer to a culture of death. Conclusion That said, this is a film every Canadian Christian should watch because there is something here for everyone. Even if you've been involved in the pro-life movement for 20 years, you are going to hear something you’ve never heard before.  If you don't want to watch, because the death of 100,000 children a year is simply too depressing a topic, the filmmakers made sure this film is also encouraging. For example, about two-thirds of the way through, when we could really use a brief reprieve, the director gave us a moment of delight. Dr. Chris Montoya explains how we know a baby is able to learn from the time of the first detectable heartbeat. I won’t give it away, but it involved a tuning fork and thumping mom’s tummy. In a film full of muted horror, this was a moment of wonder – a kid at two months can already respond!  Another reason The Missing Project is encouraging is because of the challenging note it ends on. We learn there are things that can be done to help these babies. We don’t have to just toss up our hands in despair.  Another reason for hope is that, although God is not mentioned, Christians can fill in the blanks. We can see God at work in these various organizations, and it isn’t hard to imagine how His people can ally with and make use of these groups to offer our own Christian pro-life witness. So watch, learn how to spot our culture’s pro-abortion lies, be challenged, discover all the opportunities, and then go spread the truth that every one of us is made in the very image of God, right from the moment of conception.  The Missing Project can be viewed, for free at WeNeedALaw.ca/MissingProjectFilm where you can also find discussion questions and tips on how to host a movie night. Check out the trailer below. For more, you can also check out the 50 individual interviews that started this project – one for each year abortion has been legal in Canada. You can find those on the Life Collective website and also on YouTube here. Some of these individual interviews do raise an explicitly Christian perspective. ...

Pro-life - Abortion

Does the birth control pill cause abortions?

Our Father knits us together in our mothers’ wombs in a very unique way that has never been duplicated in all of history. A new human being is created when the sperm fertilizes the egg and after this combination of the male’s and female’s separate chromosomes there are no major additions. The sperm and the egg cannot exist or develop on their own, but once joined this new human will simply require the right environment and the right nourishment to grow and continue to develop through varying degrees of dependency and independence onward through their lifespan. God has created and guides this wonderful process, and so another person is made in His image, for His purpose and to live to His pleasure and glory. What this article is not about When God puts this privilege in our lives we also must act responsibly with it. Many Christians have used the birth control pill with the intentions of planning their family under God’s guidance. Their intentions were and are to please God with their family and to live responsibly in His kingdom. There have been many controversies about many types of contraceptives and some have questioned the use of any contraceptives, wondering if they are being used in an improper attempt to “play God.” But that isn’t a topic that will be dealt with in the scope of this article. Instead, the birth control pill will be examined closely to determine whether or not there are any other reasons Christians should question this particular contraceptive's use in family planning. Abortifacient or contraceptive? It is now being suggested that the pill is an abortifacient and not a contraceptive. The difference is significant: abortifacients actually take the life of a preborn child at some stage between the instant of fertilization and birth, whereas contraceptives prevent the sperm from actually meeting the egg and fertilizing it. The birth control pill has changed over the years. Initially it was produced as a “progesterone-only pill” (POP). This was a high-level dose of progesterone which would alter the cervical mucus and also interfere with the implantation of the fertilized egg in the mother’s womb. These are now widely known as abortifacient pills because they interfere with the implantation of any fertilized ovum and thus directly result in the termination of the life of that zygote stage human. They are now rarely used because of the dangerous side effects to women. They are in fact now marketed as the “morning-after pill” because this high dose of progesterone serves to prevent the newly formed human from receiving its vital nutritive connection from the mother through the endometrium (the tissue lining the uterus). Today the vast majority of birth control pills prescribed are the “combination oral contraceptives” (COP) which are a combination of progesterone and estrogen. Although these are safer for the women using them, they are less effective at preventing ovulation, and thus preventing fertilization, because they are a lower dose. Therefore COP’s work on three levels (as stated by the Physicians Desk Reference from the Food and Drug Administration): inhibiting ovulation (the primary mechanism) thickening the cervical mucus and thereby making it more difficult for the sperm to meet the egg thinning the endometrial lining so that the fertilized egg is less able or unable to implant in the womb. It is at this third level that the pill’s effect is abortifacient. But does this third level happen? This has been hotly debated by non-Christian and Christians in the medical world. Some say that because the chance for this last method to occur is so infinitesimally small it is not significant. Some have contended that if ovulation and then fertilization occurs in a person using the pill the subsequent hormone production in the mother’s body will rejuvenate the endometrium, thus allowing implantation and no unintended abortion will occur. They also have stated that there is not enough medical evidence to prove that the endometrium will actually be hostile to an implanting fertilized egg because there is a seven-day span between when conception occurs and implantation occurs, enough time for the endometrium to recover. They state that this is the reason some women have still been able to become pregnant while using the pill. It has been countered that there is no medical evidence available to suggest that the endometrium recovers. In fact, studies done on the use of the pill and breakthrough ovulation suggest the opposite, that the endometrium is still indeed thin and unable to support life. It is also noted that medical studies have clearly shown the endometrial lining is as little as 1.1 mm in thickness with women on the pill, whereas 5-13 mm thickness is necessary for sustaining a pregnancy. Normally it takes women a number of regular cycles while not taking the pill for the endometrial lining to restore to full thickness. Alternatives There have also been those who say that because the women using the pill are not intending to cause an abortion they cannot be held at fault. However Christian ethicists have suggested that intentions would indeed make this valid only if there were no other viable options for family planning (assuming also that family planning is in accord with God’s will). There are indeed other family planning options available for Christians who, knowing that the pill could be abortifacient, will not take it. There are natural family planning techniques available, such as the NaPro’ method and the Billings Ovulation Method. Studies have proven these to actually be more effective than the birth control pill at planning pregnancies, and also have been shown to improve the quality of the husband and wife relationship through qualitative studies. More research is needed on the abortifacient effects of the birth control pill because at this point one can not quantitatively argue that the birth control pill will cause “x” number of abortions. It is unlikely, however, that these studies will necessarily occur because the pharmaceutical companies would be unlikely to fund them. Also, they could quickly become unethical as would any study that involves the life of a child and involves trying to control and imitate the causes of death in the life of that child. Conclusion As always, prayerful consideration should be made in this matter. We cannot be ignorant of the facts surrounding the birth control pill and although many of us would rather not be faced with this we must as God’s children sanctify the life that he has given us and to all others around us. For more information and for the sources of this article please see the following sources: Randy Alcorn’s book Does the Birth Control Pill Cause Abortions? which can be downloaded for free here Dr. Walter Larimore’s article The Growing Debate About the Abortifacient Effect of the Birth Control Pill and the Principle of the Double Effect The Canadian Physicians for Life ProLife Physicians’ A Declaration of Life A Portuguese translation of this article can be found here. ...

Pro-life - Abortion

The Supreme Court did not find a right to abortion

Is the “right” to abortion found anywhere in Canada’s Charter of Rights? To hear Prime Minister Justin Trudeau talk of it, you would think so. He regularly refers to abortion as a “right,” as do other abortion activists. In doing so, they are attempting to equate abortion with other Charter rights, such as freedom of expression and the liberty of the person. Many equate the supposed “right to abortion” with section 7 of the Canadian Charter of Rights and Freedoms, which recognizes: Everyone has the right to life, liberty and security of the person and the right not to be deprived thereof except in accordance with the principles of fundamental justice. They then cite the Supreme Court decision in R v. Morgentaler (1988) as the source of this “right” – this is the decision that struck down Canada’s legal restrictions on abortion. But a careful reading of Morgentaler does not support the conclusion that Canadian law includes a right to abortion. That’s an important point for Christians to understand and be able to explain to others. While there are no legal restrictions on abortion in Canada, there are no constitutional or judicial reasons that there couldn’t be. To equip us to make that point, we’re going to take a close look at the Morgentaler decision and then at Section 7 of the Charter of Rights. The scope of the 1988 Morgentaler decision When looking at the Supreme Court’s dealing with section 7 in the 1988 Morgentaler decision, we need to make two notes. First, while five of the justices struck down the 1969 abortion law being challenged, they did so for three separate reasons. This means that while they agreed that the previous abortion law was unconstitutional, their reasons varied. Drawing conclusions from the decision must then be done with qualifications and by drawing from the various reasons. Second, the legal question of the rights of a pre-born child was deliberately sidelined by the Supreme Court and left to be determined by Parliament. The Supreme Court Justices understood that their role was limited to evaluating Parliament’s specific legislative framework (which then required pregnant women to obtain permission for abortion from “Therapeutic Abortion Committees”), not the general topic of abortion. Chief Justice Dickson, quoting Justice McIntyre, put it this way: “the task of this Court in this is not to solve nor seek to solve what might be called the abortion issue, but simply to measure the content of s. 251 against the Charter.” Section 7 and women in the Morgentaler decision The 1988 Morgentaler decision struck down the previous law on the basis that it interfered with the “life, liberty, or security” of the person in a manner that was not in accordance with the principles of fundamental justice – they said the abortion law of the time violated section 7 of the Charter. The interests considered were not solely those of women choosing to have an abortion, but also the physicians who performed unauthorized abortions and faced imprisonment under the law. In terms of what rights women had to abortion, Chief Justice Dickson (writing with Justice Lamar) didn’t address the issue, focusing instead on the procedural elements of the law and the impact of the Therapeutic Abortion Committees on women’s health. Meanwhile, Justice Beetz (writing with Justice Estey) held that Parliament had carved out an exception to a prohibition on abortion, but had not created anything resembling a right to abortion. He explicitly stated: “given that it appears in a criminal law statute, s.251(4) cannot be said to create a ‘right’ , much less a constitutional right, but it does represent an exception decreed by Parliament.” Justice McIntyre (with Justice La Forest) similarly concluded that, except when a woman’s life is at risk: “no right of abortion can be found in Canadian law, custom or tradition, and that the Charter, including s. 7, creates no further right.” Justice Wilson, writing alone, gave the most expansive definition of women’s interests under section 7, finding that the guarantee of “liberty” included “a degree of personal autonomy over important decisions intimately affecting their private lives.” This idea of autonomy of “choice” for women was not endorsed by the other six justices and was not without limits, even in Justice Wilson’s own estimation. Ultimately, the 1988 Morgentaler decision: did not assume a right to abortion did not create a right to abortion, and cannot be interpreted as implying a right to abortion. Current Supreme Court Justice Sheilah Martin notes that although they struck down the abortion law in 1988: “the Supreme Court did not clearly articulate a woman’s right to obtain an abortion… and left the door open for new criminal abortion legislation when it found that the state has a legitimate interest in protecting the fetus.” All the justices in the 1988 Morgentaler decision agreed that protecting fetal interests was a legitimate and important state interest, and could be done through means other than the law at that time. Even understanding section 7’s “liberty guarantee” as including the freedom to make “fundamental personal choices” does not end the debate, especially when such a choice directly impacts another person’s Charter guarantees. While the courts have failed to extend Charter protection to pre-born children to date, they have consistently affirmed Parliament’s ability to legislate protection of fetal interests. Unlike the Supreme Court, which is limited to hearing individual cases based on a confined set of facts, Parliament is able to hear from a variety of voices and act in a way that considers broader societal interests. The Supreme Court has shown deference to Parliament knowing that Parliament is in a better position to make such determinations. While Parliament has considered various legislative proposals that would create a new abortion law, none of them have passed, leaving Canada with no abortion law. Canada is the sole Western nation without any criminal restrictions of abortion services. Every other democratic country has managed to protect pre-born children to some degree. So Canada stands alone in leaving the question unanswered – not because there is a right to abortion, but because of the inaction of Parliament. As we defend life from its earliest stages, it is important to understand where Canada is as a country and what changes need to be made to our law. While there is much that can be improved in Canadian law, we do not have to fight a pre-established Charter right to abortion. It should be our goal, and the goal of Parliament, to recognize the societal value in protecting vulnerable pre-born children. Tabitha Ewert is Legal Counsel for We Need a Law. For the extended version of this article, along with extensive references, see We Need a Law’s position paper “Under Section 7 Abortion is not a Charter right.” ...

News, Pro-life - Abortion

Jagmeet Singh, abortion, and illogic

The topic of abortion came up at the Canadian federal leaders’ debate (October 7, 2019), and logic took a beating. NDP leader Jagmeet Singh stated the following: “A man has no place in a discussion around a woman’s right to choose. Let’s be very clear on that.” Apparently, Liberal leader Justin Trudeau and Green leader Elizabeth May agreed with Singh, whereas Conservative leader Andrew Scheer didn't. Because of the poor format of the debate—and poor moderation—I didn't get clear on what the other leaders thought. So let’s (at least) be very clear on Mr. Singh's claim. There are two logical problems — serious logical problems. Problem 1 - the Ad Hominem Fallacy Mr. Singh commits the ad hominem fallacy, the mistake in reasoning which occurs when an arguer is attacked instead of his/her arguments. Some instances of the ad hominem fallacy are easy to spot. Consider the following: “Einstein is Jewish, therefore his theory of relativity should be rejected.” “Your doctor is a woman, therefore don’t believe what she says about prostate cancer.” Clearly, in the above arguments, the premise (i.e., the bit before “therefore”) is not relevant to the conclusion (the bit after “therefore”). But some instances of the ad hominem fallacy are not so easy to spot. Consider (again) Mr. Singh's claim: “A man has no place in a discussion around a woman’s right to choose .” Significantly, Singh is dismissing as illegitimate all arguments that men might present on the topic of abortion merely because the arguer is a man. That is, Singh is dismissing a view because of a characteristic of the arguer (i.e., his sex) rather than via a careful examination of the arguer’s argument (i.e., its merits or lack thereof). But this is to attack the messenger instead of the message, which is a logical sin — the ad hominem fallacy. Problem 2 - Self-Refuting Mr. Singh’s claim is also self-refuting. A self-refuting claim includes itself in its field of reference but fails to satisfy its own criteria of truthfulness or rational acceptability. Here is an example: “There are no truths.” Hmmm. If it's true, then it's not true. It self-refutes. Another example (spoken by me): “I cannot speak a word of English.” Get the picture? Back to our NDP leader. According to Mr. Singh, “A man has no place in a discussion around a woman’s right to choose .” Let's think: a MAN is saying that a MAN’s voice doesn’t count on an issue, i.e., the issue HE is talking about. Well, if this is true, then Mr. Singh—a man—has no place in this discussion, and so his claim should be dismissed. I like Mr. Singh and I intend no disrespect to him. Nevertheless, I think his claim is deeply problematic from the perspective of logic—and I hope that my pointing this out will help elevate the quality of reasoning in the public discussion about abortion. I hope, too, that pro-life MPs will get elected. Hendrik van der Breggen, PhD, is a retired philosophy professor (Providence University College) who lives in Steinbach, Manitoba. This article first appeared on his blog and is reprinted here with permission. Picture credit: Art Babych / Shutterstock.com...

Church history, Pro-life - Abortion

A 2,000 year history of Christian pro-life activity

The pro-life movement began in the early 1970s as a result of the legalization of abortion in Britain (1967), Canada (1969), the USA (1973) and elsewhere at this time. Or rather, that’s when the modern pro-life movement began, because ours is not the first generation to fight against abortion and infanticide. Those evils have been present at various points in history and Christian pro-life movements, of one sort or another, have been active at various points as well. American author George Grant (not to be confused with the pro-life Canadian philosopher of the same name) has written a book on the history of the pro-life movement called Third Time Around: A History of the Pro-Life Movement from the First Century to the Present. He gives a brief overview that divides pro-life history into three main periods: The early church and medieval period; The Renaissance/Reformation and mission movement period leading into the nineteenth century; Our own era of the pro-life movement beginning around the 1960s. First time: Roman times During the time of the Roman Empire, unwanted babies were commonly abandoned outside of cities to die from exposure. Abortion was also practiced in a primitive way. But the fourth-century bishop Basil wanted to stop these kinds of things and thus initiated a campaign against abandonment, abortion and infanticide. This campaign influenced Emperor Valentinian to take steps against those practices. Grant writes: “For the first time in human history, abortion, infanticide, exposure, and abandonment were made illegitimate.” Of course, other leaders in the early church also contributed to the struggle against child-killing. Grant sums up the situation: “The early church was pro-life. They issued pro-life pronouncements. They launched pro-life activities. And they lived pro-life lifestyles.” As years passed the church continued its efforts to defend and promote the sanctity of life. Despite the increasing number of corruptions that were creeping into the church during this period, it maintained a consistent pro-life stand and its influence had positive political repercussions: “As early as the reign of the Byzantine Emperor Justinian in the sixth century, pro-life legislation was universally and comprehensively enforced.” The first centuries of growth for the church in Europe had a major effect on changing people’s views about the value of infants’ lives. “Before the explosive and penetrating growth of medieval Christian influence, the primordial evils of abortion, infanticide, abandonment, and exposure were a normal part of everyday life in Europe. Afterward, they were regarded as the grotesque perversions that they actually are.” Second round: the Renaissance and Reformation Unfortunately, those evils made a comeback during the Renaissance and Enlightenment period in Europe, roughly the sixteenth to eighteenth centuries. Ancient Greek and Roman thought was revived during that period, along with its corresponding views supporting baby killing. As Grant writes, European “culture soon reverted to the morals of pagan antiquity, including the desecration of life.” In a number of Western European cities, anywhere from 10 percent to over 30 percent of newborn infants were killed or abandoned during this period. However, with the emergence of the Reformation in the early sixteenth century, and the subsequent Counter-Reformation of the Roman Catholic Church, major figures in both the Protestant churches and Papal Church condemned and fought against anti-life forces. Leading reformer John Calvin was firmly opposed to abortion. Grant quotes Calvin as arguing, “If it seems more horrible to kill a man in his own house than in a field, because a man’s house is his place of most secure refuge, it ought surely to be deemed more atrocious to destroy an unborn child in the womb before it has come to light.” During the nineteenth century, there was a surge in Protestant missionary work, with large numbers of missionaries from Europe and North America going all over the world with the Gospel of Jesus Christ. The effect of the Gospel was, of course, the salvation of multitudes of people. But the Gospel also has benefits for earthly life and, “chief among those benefits, of course, was a new respect for innocent human life – a respect that was entirely unknown anywhere in the world until the advent of the gospel.” In areas of the world affected by the missionaries, the practices of abandonment, infanticide, and abortion were severely curtailed. In sum: “The great pro-life legacy – that had been handed down from the Patristic church to the Medieval church to the Renaissance church – was honored, upheld, and even extended by the missionaries that circled the planet during the nineteenth century.” Yet a third time Strangely, abortion was a relatively widespread practice in the United States during the first part of the nineteenth century. Grant states: “Abortion was big business. And abortionists were men and women of great power and influence.” After the Civil War of the early 1860s, however, various American churches took strong stands in opposition to abortion, and a vigorous pro-life movement developed. Within a few years it had been completely successful in eradicating abortion in the United States: “By the end of the century the procedure had been criminalized across the board. Most of the legal changes came during a short twenty-year period from 1860 to 1880.” Human nature being what it is, abortion began to find prominent supporters again by the early twentieth century among people who were concerned about “overpopulation.” Margaret Sanger, the founder of Planned Parenthood, was a central leader in the effort to promote birth control and abortion. Grant seems to suggest that support for birth control opened the door for supporting abortion among the Protestant churches. In embracing birth control in 1930, the liberal American Protestant ecumenical group, the Federal Council of Churches (precursor to the current National Council of Churches), “became the first major organization in the history of Christendom to affirm the language and philosophy of ‘choice,'” First the liberal Protestants, and then many evangelical Protestants, embraced birth control and subsequently abortion. Yes, by the late 1960s many evangelical leaders were in favor of abortion (i.e., “pro-choice”)! This began to change rapidly during the 1970s as certain evangelical leaders spoke out against abortion. Francis Schaeffer is most notable in this regard, alerting evangelicals to the Biblical position, which is very different from the liberal position, of course. The effect was substantial: “By 1985, twenty-eight Protestant denominations, associations, and missions had recanted their earlier pro-abortion positions.” Basically, the bulk of the evangelical churches swung back to the historic Christian position of opposition to abortion by the late 1980s. Lord, please bless our efforts today! It can be depressing to see the current widespread support for abortion in Western countries, especially the support from the media, and academic and political elites. But in their struggle against abortion, modern Christians are following in the footsteps of believers through the centuries. As Grant writes, “Pro-life efforts have been an integral aspect of the work and ministry of faithful believers since the dawning of the faith in the first century.” Looking back at those efforts, we can see that God has blessed Christian pro-lifers at various points through history. Laws were passed and cultural attitudes about infants and unborn children were changed for the better. This should be an encouragement to every Christian, reminding us of 1 Corinthians 15:58, "Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain" (ESV)....

Apologetics 101, Politics, Pro-life - Abortion

On "the Overton Window" and talking crazy

There are two ways to encourage our country to turn in a godly direction. Both involve talking. **** Glenn Beck, a radio talk show host in the US, authored a novel with the curious title The Overton Window. Before ever reading the book I had to google the title to find out what it meant. I was glad I did – it turns out "The Overton Window" is an enormously useful way of looking at how ideas are discussed in the public square. A political analyst, Joseph Overton, coined the term to describe how some topics/issues/ideas fall into a range - the Overton Window – where they are deemed acceptable for public discourse. To give an example, while no one likes property tax increases, we also wouldn't think it radical or unthinkable to talk about hiking them a point or two. It is an idea that can be discussed publicly without embarrassment, falling within the "Overton Window" of acceptable discourse. Now, some ideas fall outside the Overton Window. If we were to draw out a "spectrum of acceptability" (see the illustration below) for public conversations, then on the outer extremes would be ideas deemed simply Unthinkable. These are thoughts that, if anyone were to propose them, they would then be dismissed as crazy, bizarre, or bigoted. But as we move inwards, towards the middle, ideas start to become merely Radical, then become Acceptable, and as they become more and more Popular, they are so well thought of by the public, they may well become government Policy. The Overton Window helps us understand why some of the issues most important to Christians just don't get discussed. It's because a politician isn’t going to dare talk about ideas that will make him seem like a kook – if an idea falls into the Unthinkable, or Radical end of the spectrum, he won’t touch them. That’s where Christians are right now with the issue of abortion in Canada. And that's where we're heading on transgenderism. A daring politician may bring up ideas that are merely Acceptable, but most politicians try to find out which way the parade is heading, and then get out in front of it. So they will only bring up issues thought Sensible, Popular, or so accepted that everyone thinks they should be made Policy. I bring up the Overton Window because it is a very useful tool to direct, and measure, what we are doing when we set out to shift the public's stand on an issue. The opposition is trying, and largely succeeding, in making orthodox Christian beliefs seem radical. If we are going to change hearts and minds on issues like the protection of the unborn, marriage, human rights commissions, education policy, and restorative justice, we will have to begin by pushing our ideas back into Overton Window of "acceptable discourse." We want our ideas, once deemed unthinkable, to be seen by Canadians as simply common sense, and so popular they should be policy. Doing it right So how do we make the shift? There are two ways. 1. Speak the unthinkable to makes it less so Talking does wonders. The current transgender debate is being lost, quite quickly, and the biggest reason is that no one – at least none of our political leaders – are willing to speak up. The opposition has already managed to make it unthinkable to say, "God made us male and female, and wishing it was different can't change that truth." But what if someone did speak up? Here in Canada in recent months we've seen the impact that even one person can have when they are willing to voice what has become politically incorrect. University of Toronto professor Jordan Peterson has made waves for publicly questioning whether people can choose to be genderless or "non-binary." Because he hasn't backed down, his solitary stand has become a movement of sorts, with thousands echoing his concerns. And it all started because he was willing to speak. Here's another illustration, this one from Joe Lehman, president of the Mackinac Center think tank where Joseph Overton first thought up the term “Overton Window.” If a teenage girl wants her parents to change her curfew from 10 pm to midnight the most strategic way forward would be for her to start talking about how all her friend get to stay out until 2 am. Now there's no way her parents will let her stay out until 2 am and she knows it, but if she makes a credible case for this extreme, she might just succeed in shifting 2 am from an Unthinkable idea, to merely a Radical one. And that, in turn, might just make midnight seem downright Acceptable. By overshooting what she is really after, she can tug her parents to where she is actually hoping they will go. We can do something like that too. We aren’t going to exaggerate our position like this girl – that would be lying – but we can take inspiration from her and speak out fearlessly on our most unthinkable ideas. If we are vocal, if we are heard, we can pull the public towards us, even if we don’t yet bring them all the way over. So, for example, if in our day-to-day lives we all start wearing pro-life shirts that celebrated the humanity of the unborn, and if in the next election campaign CHP candidates effectively and vocally make the case for the humanity of the unborn, and then we all use the ARPA Easy Mail to write our MPs, and write in to our local papers too, all of us calling for an end to abortion, we could succeed in pulling the public enough our way to allow a Conservative MP to push for an “Informed Consent” law. This is a law that would require women be given all the facts before they have an abortion. Of course we wouldn’t be satisfied with this one small step forward, but some children would be saved. It would be a start. But it will only happen if we are willing to speak the unthinkable fearlessly and boldly. 2. Speak the radical repeatedly During the 2008 election, one-time US vice-presidential candidate Sarah Palin brought homemade cookies for students at a Pennsylvania school. She had heard that there was a debate going on over whether public schools in the state should ban sweets. “Who should be deciding what I eat?” she asked a cheering audience. “Should it be government or should it be parents? It should be the parents,” Palin concluded. That a child’s parent should make their nutritional decisions, rather than some arm of the government, is not an extreme position. But unless, like Palin, we speak this truth repeatedly, repetitively publicly, and repeatedly (and repetitively) it could easily become extreme. It is only by repetition that common sense remains common. How not to do it Now there are also two approaches we can use to be sure we won’t shift our nation in a more godly direction. 1. We can't expect change if we won't speak This might seem so obvious as to be not worth mentioning, But it is our default. It is easier not to let co-workers know we oppose how a homosexual couple rewrote the BC public schools curriculum. It is easier to be quiet than do the research to be able to speak persuasively for the unborn. It’s easier to remain ignorant about what our country’s human rights commissions are up to. It’s easier to be unprepared, and unnoticed, easier not to stick out, easier to keep our mouths shut. It’s easier, but we can’t expect change if we won’t ready ourselves to speak on the issues of our day intelligently and persuasively. 2. We also can't expect change if we pretend to be less radical than we are One of the reasons I'm bringing up the Overton Window is because it is a more accurate way to evaluate success than some of our more traditional measures. We sometimes get caught up in measuring our success by how many Christians MPs or MLAs we’ve elected, or how many votes our candidate received, or maybe how many pieces of legislation “our guys” have managed to pass. But there is a problem with measuring success this way. It is possible to increase our vote total and elect more Christian MPs even as our nation becomes increasingly godless. We can even pass positive pieces of legislation, without changing Canadians’ hearts and minds. How? By downplaying our Christian convictions. If we pretend that we aren’t radical, that our radical positions are quite conventional, we can get elected. But without any mandate to make the changes we are actually hoping for. I want to note before I bring up this next example, that I am not trying to attack this man. I greatly respect him. But the strategy he employed is a very relevant example. When he was a Manitoba Conservative MP, Rod Bruinooge, proposed a piece of legislation that would have made it illegal to coerce a woman into having an abortion. It was, possibly, the very smallest step forward in the protection of the unborn, since it would have only protected those few children who were wanted by their mothers, but were being threatened by their fathers. It was a small step, but still a step!  But it was not sold as pro-life legislation. Bruinooge was quoted by WorldNetDaily.com as saying his bill “doesn't have any bearing on access to abortion.” He noted: “That's not related to this bill. Access to abortion in Canada is in all nine months….This bill doesn't have any bearing on that… This bill is neither pro-life or pro-abortion.” Now anything abortion-related in Canada would fall in the Radical/Unthinkable range. But if the public had taken Bruinooge at his word, and believed that his bill has nothing to do with abortion, perhaps they would have found it an Acceptable idea. The bill wasn't passed. But if it had, its passage wouldn’t have signaled any sort of shift in our nation. It will only have passed because MP Bruinooge avoided talking about abortion – so the bill won’t have done anything to change the public's mind about abortion. It wouldn't have done anything to shift the pro-life position in any positive direction in the public's mind. Conclusion The shift that we are after is going to involve pushing boundaries, being radical, bringing up the unthinkable. That’s how we are going to start to shift hearts and minds - when we fearlessly and repeatedly and effectively present God’s truth to our nation (Heb 13:6). And so to conclude I want to encourage you to speak out, in whatever organization you are a part of, and wherever God has placed you:  at your work, in the park, behind a podium, over the back fence, at the gym, Equip yourself to speak out and then speak. We all need to take on this task. This article was based on a talk delivered Nov. 22, 2010 at a CHP event, which you can hear here. ...

Documentary, Movie Reviews, Pro-life - Abortion, Watch for free

Babies are murdered here

Documentary 2014 / 54 minutes Rating: 8/10 This must-see is first and foremost an encouragement for anyone sitting on the sidelines to get active and start saving the unborn. Where the film gets controversial is in the producers' argument that we must name the sin that is going on behind clinic doors. They want Christians to start using stark, clear terms, like "murder" and "murderer" to clearly and accurately identify these shameful deeds. As one commentator in the film explains early on: We want to go into these neighborhoods – if we go into these neighborhoods – and whisper and invite and plead. And what we need to be doing is shaming this behavior. We need to be showing people what's going on... Friends I've spoken to who are actively involved in pro-life activism have questioned whether using the word "murderer" will shame women, or simply make pro-lifers look hateful, condemning and graceless. That's a good question, and good reason to watch this film. The men and women we see witnessing are carrying large signs that read "Babies are Murdered Here" but there isn't a hint of self-righteousness about them. They are clear, and generally pretty winsome too; truth is being coupled with grace. I find their approach comparable to pro-lifers who make use of large graphic pictures and pair that with soft-spoken words. There are many other ways we can present the Truth, so we don't have to use the words "murderer" or "murderer." But the film makes a convincing case that we must not shy away from these words, or deny their accuracy. According to the conventional pro-life presentation, abortionists are murderers, and the mothers are victims. That's a lie we have to stop repeating. It's a lie that obscures the crime these women are setting out to do. As RC Sproul Jr. explains: It is, perhaps, the most heinous crime I can imagine. It is the most "against nature thing" I can imagine, for a woman who has been gifted by God and called by God to nurture and protect her children to instead turn around and murder that child. It is not just an ordinary murder. When we commit an ordinary murder the other person can fight back. When we commit an ordinary murder it's notthe very fruit of our own bodies. It is a wicked, wicked, vile thing and we need to say so... without diminishing the depth and the scope and the power of the grace of God in Jesus Christ. We need to be clear about the crime we hope to prevent. We want to save these mothers from becoming murderers. We want to save those who have already become murderers. This is why they need the Gospel. And this is why we need to be there sharing it with them. You can watch Babies are Murdered Here for free below or at BabiesAreMurderedHere.com. Since this film was released in 2014, one of the commentators interviewed, RC Sproul Jr., had to resign from his position at Ligonier Ministries, related to two public sins. However, the points he makes in the film stand on their own....

Documentary, Movie Reviews, Pro-life - Abortion, Watch for free

180: from pro-choice to pro-life in minutes

Documentary 2011, 33 minutes Rating: 7/10 The trailer for 180 showed people being interviewed on the street declaring their support for “a woman’s right to choose.” But then each of these interactions was fast-forwarded – anywhere from 30 seconds to a few minutes - to the conclusion of the interview where each of these same people then declare they have changed their mind and are now pro-life. Wow! So what prompted this sudden and dramatic switch? In the 33-minute documentary interviewer Ray Comfort makes use of an illuminating comparison to the Holocaust and follows it up this clarifying question: “It’s okay to kill a baby in the womb when… ?” What Comfort is doing is confronting people with the incoherence of their own views. Though our culture is becoming more and more calloused to evil, most still don’t believe it is okay to kill human beings...and yet they make an exception in the case of abortion. When Comfort asks them to explain what circumstances make it permissible to kill a baby, each of his interviewees is brought short. They don't want to say we can kill a human being simply because they might grow up poor. Or because they are unwanted. Or because they are inconvenient. Their conscience convicts them with the knowledge that these are not good reasons to murder someone. By asking his pointed question Comfort makes them realize that they have never really thought through the issue of abortion before. The documentary does have some graphic content – specifically pictures of Holocaust victims, and aborted children – so it is not appropriate viewing for the very young. For the rest of us, this is a fantastic film that can inspire us to clarify the abortion issue for the many millions who are pro-choice only because they are confused. To date, it's been viewed by over 5 million. You can watch it below, or by visiting 180movie.com. In 2019 Comfort and his team released a sequel, 7 Reasons in which they address 7 of the more common justifications for abortion. You can also watch it for free, right here. ...

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