Why The Church Must View Abortion Images

In the parable of the Good Samaritan, Jesus Christ gives a powerful message to His audience on the dangers of focusing so hard on being religious that we overlook those most in need of our help. (Luke 10:25-37). Using as examples a Jewish Priest and Levite who simply passed on by a man who had fallen prey to a group of robbers while traveling to Jericho, he highlights that it was a Samaritan, a class hated by the first century Jewish community, who best exemplified the commandment to "Love your neighbor as you love yourself."

Today, the danger of passing by those in need on the issue of abortion has to be continually emphasized in the church. Consider the following data, collected and published by CareNet:

• 4 in 10 women who had an abortion were churchgoers at the time of their decision
• Only 7% of women discussed their abortion with anyone at church
• Two-thirds (65 percent) say church members judge single women who are pregnant.

• A majority (54 percent) thinks churches oversimplify decisions about pregnancy options.
• Fewer than half (41 percent) believe churches are prepared to help with decisions about unwanted pregnancies.
• Only 3 in 10 think churches give accurate advice about pregnancy options

Clearly, abortion happens far more within church congregations than many are comfortable admitting. However, there are many within the church today who think that this issue is overly discussed, and needs to be talked about less in contrast with other issues. Consider the following comments from Pastor A.R. Bernard. He asserts that the church should focus less on "personal sins" like abortion and same-sex marriage, because black evangelicals like himself are more concerned with other issues, like police shootings and "income inequality". 

Aside from the debates over whether those are major problems today(For more on these topics, see Walter E. Williams "Race and Economics" and Thomas Sowell's "Discrimination and Disparities") the moral problem of abortion still remains for the church: If 900,000 women are having abortions in America per year, and 4 in 10 women who have abortions were attending church at the time, then 225,000 or more abortion minded women were sitting in church pews across our nation in one year's time. That is not a small number. 

What leads many church leaders to shy away from discussing abortion? I'm convinced it's because the church doesn't want to talk about the act of abortion itself. Many will talk about it in terms of an abstract, political issue(And many then go on to add "But we don't talk about politics here") But most will never show their congregations just what an abortion does. In fact, I am convinced that many leaders aren't aware of the horrific nature of the abortion act itself.

This is a wrong approach, I think. If congregations and church members are not aware of just what abortion does to the unborn child(And to her mother) then if follows that they won't stop to consider the ramifications of that decision, both morally and spiritually. This is why I think, now more than ever, congregations must compassionately address the issue today by showing abortion, exactly as it is, through pictures of what it actually does. If 225,000 preborn children a year are at risk of being killed, then to not address this issue is to pass by on the "other side of the road" when our neighbors are in the most need. 

I think the method of showing abortion imagery that is used by pro-life speakers at LTI and elsewhere, such as Scott Klusendorf, Greg Koukl, and Dr. Mike Adams, among others, is the best method for doing this. They will give the context for showing the images, and will make the viewing optional by dimming lights or cutting out the sound from the video. Children who are under the age of 13 are sometimes encouraged to leave the room, but parents can make the decision to let them watch if they so choose. If in front of a church audience, they will show how the Gospel of Jesus Christ gives the best answer and hope to those in the congregation who have experienced abortion, or know someone who has. Even more so, having a post-abortion healing ministry present at the church or resources on hand can help those who most need help. Groups like Silent No More and Surrendering the Secret are phenomenal in helping post-abortive men and women find the hope and forgiveness that is offered by Jesus Christ.

Unfortunately, there are some pro-life speakers who have sprung the images on audiences without warning; however, if appropriate warning is given, congregations will not only know the need for engaging on the abortion issue, they will know what exactly is at stake with abortion itself: The intentional killing of an innocent human being.

Some may object and will raise the concern that this will cause guilt for those who have experienced abortion, which is a valid concern. However, I think the better question to be asked is: Are we really helping anyone by not addressing the issue? You may remember several years ago when a French Court banned a video of Down's Syndrome children because it may unintentionally cause guilt for women who had made the decision to abort their child because he or she had been diagnosed with the disorder. That should raise a question: How far are we willing to go to spare someone guilt? Should we hide the truth so as to ensure that no one experiences pain? Or should we show the truth in a manner that will obviously raise pain, but in such a way that can help bring those in pain to find healing? And if showing that truth can help others avoid the future pain of a bad decision, is it worth the risk? I think the answer is obvious.

Jesus called out those who pass by on the other side of the road when their neighbors are in the most need of their life. When our neighbors' lives are at stake, avoiding truth is not an option.

How The Christian Story Gives Life, Gender, and Sexuality Meaning

This week I was able to complete the newest book by Houston Baptist University professor Nancy Peacey, Love Thy Body: Answering Hard Questions About Life and Sexuality.

In her typical style, professor Pearcey takes the worldviews of the most hotly debated topics in our society today(Life ethics and sexual ethics) and relegates them in a way that is both understandable, yet still accurately conveys the philosophies behind the issues. She then goes on to argue for why the Christian worldview makes the most sense of the issues themselves(such as the importance and meaning of human life) in a way that doesn't lose the sense of urgency behind many topics.

She takes on each topic in individual chapters, where she then breaks down the topic into a number of sub-sections, each of which is jam-packed with the insight that she carries with her everywhere she goes. Starting with the issue of abortion, she takes on the underlying philosophies of many of the key thinkers on the pro-choice side of the issue; mainly, the sort of "dualism" that drives many arguments in favor of abortion: The fetal being may in fact be human, but not in the sort of sense that we are obligated to care for and protect.

This argument has been articulated by a number of thinkers in a variety of ways(Thinkers like Peter Singer, Michael Tooley, Mary Anne Warren, and others) have all argued that it is certain key functions that will give a human being value that is to be respected by society at large.

However, this view has a number of fatal flaws, the biggest and most apparent Nancy highlights in in her section on the issue: We now have no basis for fundamental human rights, and thus, human equality is a myth for the ash heap of history.

Nancy suggests an alternative that is worthy of consideration: The only grounds for affirming the most famous line from the Declaration of Independence, that "All Men Are Created Equal"(Nevermind if the founders didn't live up to this at all times. If the statement were to be rejected on that ground, we would have no standard to measure the founders life decisions up to) is best rooted in the idea of a Creator. Nancy argues that the Christian story provides not only the best explanation for human value, but for why we know humans are special kinds of beings with value in the first place.

She moves on to other topics in the later sections of the book, in particular, the implications of the sexual revolution in the West. Her chapter on the so-called "hookup culture" is particularly insightful, in that this cultural practice explains many of the biggest problems our society faces today.

Not only does professor Pearcey highlight the pain that "hooking up" for one night stands(having sex with someone that a person is not remotely interested in, other than for sexual interaction) brings to many young people, she goes on to argue for the Biblical worldview of sexual intimacy as having the most meaning when it comes to the question of sex. One segment of the chapter is a particularly insightful one: She gives an overview of the sexual ethic of the ancient Roman culture that the New Testament was written in, including the segments written regarding marriage and romance. In many circles today(Especially modern feminist circles), the Christian ethic as outlined in the New Testament by Paul and others is considered "anti-woman" and repressive.

However, as Nancy highlights, the Roman sexual ethic was not, in any way, "pro-woman", pro-child, or even pro-man. Surveying historical analysis of the time, it is noted that sexual interaction was a form of prestige, and men within society would have many sexual partners, regardless of the approval of their spouses. Women weren't even given a voice that was acceptable by the broader culture(There is a reason why many historians are astounded that the first witnesses in the Gospel accounts to the risen Jesus were women; Crafting a new religion to purposely woo the people would never have included such an embarrassing detail).

Enter in the Christian story. When Paul writes to the New Testament church that husbands should "Love their wives as Christ loves the church, and gave himself up for her"(Ephesians 5:25), he is saying something truly special: The Christian sexual ethic not only calls on men to show love to the women they are married to(Which Roman culture ignored the needs of women), but to love in a way that is self-sacrificing and other-centered. Far from a culture built on legalism, "chastity belts", and fear, the Christian sexual ethic gives the deepest purpose and meaning to the love expressed within a marriage between a husband and wife, by using marriage(and other non-romantic relationships as well) to give humankind a picture of the love behind all of reality: The love of the Creator for His creation.

In conclusion, Nancy's book couldn't be any more timely. With growing cultural tensions, and with subjects like abortion, assisted suicide, sex and homosexuality, and gender identity coming directly into the living rooms of America, there are at least three groups of people who would most benefit from her book:

1. Parents: Many Christian parents are unsure of how to instruct their children in the matters addressed in the book. With Queer Feminist theory(and the worldviews behind it) and explicit sexual material making their way into even elementary age schools, many parents are at a loss of how to give their kids a way to think about the subjects being taught. While this book is most assuredly not appropriate for younger audiences, it can help parents start teaching their children how the Christian worldview makes the most sense of our world, and the issues surrounding us.

2. Christian college students: Unfortunately, many Christian students are woefully unprepared for the constant barrage of worldviews that are thrown at them as soon as they step onto a college campus. From freshman orientation onward, worldviews such as postmodernism, Marxism, secular humanism, and sexual libertarianism are being practically(and, at some schools, even literally) shouted on street corners and from rooftops. When I first attended my school, CSU San Marcos, during the transfer student orientation, several of the women's studies professors encouraged the students to chant "Consent is Hot; Assault is Not" multiple times, and jokingly stated that even having "two or more" sex partners in bed at once was acceptable, as long as everyone agreed to be involved. These kinds of statements can make the task of not only living out one's Christian faith on campus seem daunting, but having a thriving relationship with Christ that is a public witness can seem almost impossible. I would recommend, not only read this book before the school semester starts, but master it. Detailed margin notes, highlights, and unreadable pages from underlining are a must.

3. Pro-life advocates: A popular slogan of the United States Army is to "Train how you'll fight", and pro-life work is no exception. Unfortunately, I have noticed that many pro-life advocates can end up on the "front lines" under-equipped for the worldviews they will encounter when on the streets. This book will change that. Pro-life advocates will be equipped to understand not only the viewpoints of those they will meet who are defending an abortion-choice viewpoint, but also will be ready to respond with grace, truth, and compassion when needed most.

Love Thy Body hits bookstore shelves tomorrow nationwide, and I would argue, this is the most important book for Christians to pick up in the New Year of 2018.

Koukl's "Tactics"-- Simply Stellar [SK]

Gregory Koukl, Tactics: A Game Plan for Discussing Your Christian Convictions (Grand Rapids: Zondervan, 2009,) 207 pp.


Have you ever been in the hot seat? Next time you hit a roadblock in a conversation with a critic of the Christian worldview, ask a good question. The results might just transform the discussion and put you back in the driver’s seat—where you belong.

That's the thesis of Koukl's newest offering, a literal training manual for engaging the toughest critics with meaningful discourse.

In part one of the book, Koukl focuses on three simple questions, which, if graciously asked, can make a world of difference in you next conversation. He calls them “Columbo Questions,” named after the famous TV detective played by actor Peter Falk.

At first glance, Columbo doesn’t impress. His wardrobe needs a definite upgrade and eloquence isn’t his strong suit. He comes across bumbling, inept, and completely harmless. The crooks are sure he’s too dumb to figure things out. They don’t realize he is dumb like a fox. He just keeps asking questions and building a case—until he nails them! Vintage Columbo soundbites include:

“I got a problem. Something about this t’ing bothers me. Maybe you can clear dis up for me.”

“I was talkin’ to da wife the other day…. Do you mind if I ask you a question?”

“Just one more thing.”

“Hey, I’m sorry. I’m making a pest of myself. Yes, yes, I am. I know it’s because I keep asking these questions. But I’ll tell ya, I can’t help myself. It’s a habit.”

Koukl says it’s a habit you should get into. He describes the key to the Columbo tactic as follows: “The Christian goes on the offensive in a disarming way with carefully selected questions to productively advance the conversation.” The tactic can be used to:

1. gain information and keep you out of the hot seat
2. reverse the burden of proof
3. indirectly exploit a weakness or a flaw in someone’s views

There’s nothing dirty or tricky about it. The goal is clarity, not domination. So the next time you’re in a tight spot, ask a good Columbo question. Here are the three that are most useful:

1. What do you mean by that? This is a clarification inquiry that tells you what your opponent thinks so you don’t misrepresent his view. At the same time, it forces him to think more clearly about his own statements. Your tone should be mild and inquisitive. Consider the following objections and note the Columbo response that’s in parenthesis:

“The Bible’s been changed many times.” (Oh? How so?)

“Pro-lifers force their views on others.” (In what ways?)

“Science and faith exclude each other.” (What do you mean by science and what do you mean by faith?)

2. How did you come to that conclusion? This is the most important Columbo question and it can be asked a number of different ways. Why do you believe that? How do you know that? What are your reasons for thinking you’re right? In each case, you’re reversing the burden of proof and putting it back on the person making the claim—where it belongs:

“The Bible is full of fairy tales.” (Why would you believe a thing like that?)

“Thousands of women died from illegal abortions.” (How do you know that?)

“No one can say which beliefs are right or wrong.” (Then why should we believe you?)

“No single religion or person can see the whole truth. Each sees only a part.” (How could you possibly know that each sees only a part unless you can see the whole, something you just claimed was impossible?)

3. “Have you considered…? then finish the sentence in a way relevant to the issue at hand. Here you are offering an alternative view that gently dismantles your opponent’s case or, at the very least, exposes a serious flaw in his reasoning. It’s critically important that your tone remain gracious. Otherwise, your opponent will become defensive.

“Everything is just an illusion.” (Have you considered that if that’s true, we could never know it?”)

“Fetuses have no right to life because they are not self-aware.” (Have you considered that newborns aren’t self-aware either?)

“You shouldn’t judge people!” (Have you considered that you just did?”)

In part two, Koukl shifts to detective mode. How can Christians recognize flaws in a critic's reasoning? The good news is that you don't need a graduate degree in philosophy to get started. Koukl lists a number of common mistakes, including arguments that self-destruct, arguments that contradict one another, and assertions that disguise themselves as arguments, but have nothing supporting them.

All of this is great stuff, but what sets Tactics above other apologetics offerings is Koukl's insistence that Christians function as ambassadors--that is, gracious communicators of biblical truth. We must be winsome and attractive, not merely right, if we are to make an impact on culture.

If you buy only one apologetics book this year (and shame on you if it's only one), get this one. It will transform your thinking and your manners.

SK

The Pro-Life Pastor in the 21st Century [SK]

"We risk a truly post-human future. How is your pulpit ministry equipping Christians to respond biblically?"

That's the essence of what I asked pastors in Kalamazoo last Wednesday. My theme was simple: What does a pro-life pastor looks like? (This talk adds to what I told a larger gathering of Christian leaders in Lincoln last week.)

My thesis: Given current assaults on human dignity, the pro-life pastor must commit himself to four essential tasks.

Read-on if you want more. (I apologize for the long post--I wanted to quickly post my notes for the benefit of those who attended.)

The thesis is significant, because I don't think we have many 'pro-life' churches--at least not the way I define them.

Due to technical limitations, the presentation was not taped. What follows below are the notes for my intended remarks. I said most of what's here, but not everything. For now, it's all I have time to post. If you want more detail, I've included links so you can see my sources and get more explanation of my main points.

Title: "The Pro-Life Pastor in the 21st Century"

I. Introduction: Our Problem--Human Nature is up for Grabs. The Biblical view of human dignity is under assault in ways barely imagined a decade ago. Some examples:

A. Human/animal hybrids: Research labs are moving forward on the creation of embryos that will be part human and part animal. Three groups eagerly await the arrival of these hybrid embryos: 1) scientists who will use them for grisly medical research, 2) transhumanists who wish to alter the biological nature of human beings in hopes of radically advancing our evolutionary development, and 3) radical animal rights advocates who consider any claim of human exceptionalism to be dangerous and intolerant and who look to the creation of these hybrids to knock humans off their privileged perch.

B. Scathing attacks on human dignity, once restricted largely to academia, are now featured prominently in popular media. Peter Singer, who thinks killing disabled newborns is only wrong if it adversely impacts other interested parties, writes in The Dallas Morning News: "During the next 35 years, the traditional view of the sanctity of human life will collapse under pressure from scientific, technological and demographic developments. By 2040, it may be that only a rump of hard-core, know-nothing religious fundamentalists will defend the view that every human life, from conception to death, is sacrosanct." Meanwhile, Wesley J. Smith cites a New York Times editorial writer as saying, "We are all of us, dogs and barnacles, pigeons and crabgrass, the same in the eyes of nature, equally remarkable and equally dispensable." There you have it: Darwinism proves humans are no more and no less valuable than barnacles. And who can forget PETA's Ingrid Newkirk saying that a rat is a pig is a dog is a boy is a roach? I guess eating a man is no different than eating a steak.

C. Scientism is trumping morality in debates over cloning and embryonic stem cell research (ESCR). Make no mistake: The public supports ESCR. The idea is that if we can do it, we should do it. Even some so-called 'pro-life' politicians are falling for this dangerous idea. For example, Senator Orrin Hatch, defending ESCR, writes, "It would be terrible to say because of an ethical concept that we can't do anything for you." Does Senator Hatch realize what he just said? If science trumps morality, how is he going to condemn the Tuskegee Experiments where black men suffering from Syphilis were promised a cure only to have it secretly withheld so scientists could study how the disease kills people? How will he decry the medical holocaust of Jews in Nazi Germany?

D. The 'new atheism' treats all religious truth claims as harmful and intolerable. It's atheism with attitude and its principal goal is to drive metaphysics--including belief in human exceptionalism--from the public square. While the arguments presented by Richard Dawkins, Sam Harris, and Christopher Hitchens (to name a few) are shallow and bombastic, the field of bioethics is not immune from the influences of this new atheistic attitude. The case against ESCR, we are told, is nothing more than an attempt to force irrational and intolerant religious absolutism on an unsuspecting public. Thus, it must be squashed.

E. Radical environmentalists view humanity as a curse on the plantet. "This myth [of human exceptionalism] is at the root of our environmental destruction--and our possible self-destruction," writes University of Washington psychology professor David P. Barash. If that weren't bad enough, TIME quotes abortionist and anthropologist Warren Hern of the University of Colorado calling our species an "ecotumor" or "planetary malignancy" that is recklessly devouring its host, the poor Earth.

F. Personhood rights are replacing human rights. As Smith points out, most bioethicists do not believe that membership in the human species gives any of us value. Rather, what matters is whether any organism--animal or human--is a 'person,' a status achieved by having sufficient cognitive abilities. Thus, a self-aware puppy has more value than a day-old infant. Peter Singer writes, "The fact that a being is human does not mean we should give the interests of that being preference over the similar interests of other beings. That would be speciesism, and wrong for the same reasons that racism and sexism are wrong. Pain is equally bad, if it is felt by a human or a mouse."

G. The acceptance of personhood theory meant a majority of Americans strongly favored the direct killing of Terri Schiavo simply because her cognitive abilities were less than our own. The whole ordeal put in place a premise that it's okay to kill people who don't improve. Truth is, Terri had no duty to get better. Pro-lifers failed to make that case and we're still paying for it. Politically, anyone who thinks pro-life lawmakers weren't punished in 2006 for intervening on her behalf is living in a dream world. Further punishment likely awaits them in 2008.

H. For many Americans, clear thinking on abortion is eclipsed by personal experience. Over 80 million of them have participated in an abortion-related decision (if you include boyfriends, husbands, parents, etc.), and many of those same people are in our pews. The numbers are most likely increasing: The Guttmacher Institute reports that 18% of all abortion patients identify themselves as "evangelical" or "born-again" Christians--up from 16% in 1987. (That's nearly 1 out of every 5 women who abort.)

II. Theme: "The Pro-Life Pastor in the 21st Century." Take a close look at your ministry in the face of these assaults on human dignity. What are we, as Christian leaders, doing right now to equip our people to respond biblically and persuasively?

III. Significance: The question is crucial, because Christians who ignore current debates over abortion and embryo research may soon face even tougher challenges. Nevertheless, I'll tell you how some churches I know respond: They give the local crisis pregnancy center (CPC) director five minute each year--on 'Sanctity of Human Life Sunday'--to briefly discuss her ministry to women in need, followed by a vague sermon that says little about abortion per se, but rather discusses our need to be 'pro-life' in all areas like caring for the poor, feeding the homeless, stopping spousal abuse, etc. Now, there's nothing wrong with a discussion of these topics or with giving the CPC director time to highlight her work (indeed, we should give her much more time than that!), but is a tepid pro-life Sunday once each year going to equip lay people to persuasively respond to these assaults on human dignity? What's needed is pastoral leadership that preaches truth and equips lay-persons to engage the culture with a robust, but graciously communicated, biblical worldview.

IV. Thesis: The pro-life pastor commits himself to four essential tasks. First, he preaches a biblical view of human value and applies that view to abortion, embryonic stem cell research, and cloning. Second, he equips his people to engage the culture with a persuasive defense of the pro-life view. Third, he restores lost passion for ministry with cross-centered preaching. Fourth, he confronts his own fears about preaching inconvenient truth.

A. Task #1: The pro-life pastor preaches a biblical view of human value. We don’t need Scripture to expressly say elective abortion is wrong before we can know that it’s wrong. The Bible affirms that all humans have value because they bear God’s image. (Gen. 1:26, 9:6, Ex. 23:7, Prov. 6:16-17, James 3: 9.) The facts of science make clear that from the earliest stages of development, the unborn are unquestionably human. Hence, Biblical commands against the unjust taking of human life apply to the unborn as they do other human beings. Moreover, if humans have value only because of some acquired property like self-awareness--as critics of the pro-life view assert--it follows that since this acquired property comes in varying degrees, basic human rights come in varying degrees. Theologically, it’s far more reasonable to argue that although humans differ immensely in their respective degrees of development, they are nonetheless equal because they share a common human nature made in the image of God. (For more on these points, go here.)

B. Task #2: The pro-life pastor equips his people to engage the culture with a persuasive defense of the pro-life view. Scientifically, pro-lifers contend that from the earliest stages of development, the unborn are distinct, living, and whole human beings. True, they have yet to grow and mature, but they are whole human beings nonetheless. Leading embryology textbooks affirm this. (See here and here and here.) Philosophically, pro-lifers argue that there is no morally significant difference between the embryo you once were and the adult you are today. Differences of size, level of development, environment, and degree of dependency are not relevant in the way that abortion advocates need them to be. For example, everyone agrees that embryos are small—perhaps smaller than the dot at the end of this sentence. But since when do rights depend on how large we are? Men are generally larger than women, but that hardly means they deserve more rights. Size does not equal value. Pro-lifers don't need Scripture to tell them these things. They are truths even atheists and secular libertarians can, and sometimes do, recognize.

C. Task #3: The pro-life pastor restores passion for ministry through cross-centered preaching. Millions of Christians have given up on a passionate pursuit of God-glorifying ministry because they feel disqualified by past sexual sins which may include abortion, fornication, pornography, etc. Ignoring these sins does not spare people guilt; it spares them healing. And we wonder why there is little passion for missions, evangelism, pro-life advocacy, and worship in our churches?

John Piper deals with the problem of past sexual sin and how believers can be freed from its clutches, but for now, the starting point for human healing is the gospel of Jesus Christ. That gospel teaches how a holy God designed a good world where the humans He made to worship Him and enjoy communion with Him forever willfully rebeled against their creator. Although these rebel humans deserved God’s almighty wrath, He held back His righteous judgment and sent Jesus to take the punishment they deserved. By God’s design, Jesus—the sinless one—was killed on a cross by the very people he came to save. Yet the story doesn’t end there. Three days later, God affirmed Christ’s sin-bearing sacrifice by raising Him from the dead. As a result of Christ’s sin-bearing work on their behalf, God’s people—all of them unworthy of anything but death if judged by their own merits—are declared justified by God the Father, who then adopts them as His own sons and daughters. Who, then, can bring a charge against God’s elect? Paul’s answer is clear: No one can. For it is God who justifies the ungodly (Romans 4:5; 8:33). It is His gift, completely undeserved, so that no one can boast.

Like all sinners, post-abortion men and women need this gospel. With it, they live each day assured God accepts them on the basis of Christ’s righteousness not their own. They experience unspeakable joy knowing their past, present, and future sins are not counted against them. Instead of ignoring abortion and refusing to show Christians what's truly at stake, pastors should use this difficult topic to reiterate the great truth of the gospel, which alone frees people to pursue passionate ministry for the kingdom.

D. Task #4: The pro-life pastor confronts his own fears over preaching inconvenient truth. Three examples:

1) Fear of distraction: Pastors sometimes ask, "Won't addressing abortion distract the church from the gospel?" This is a legitimate concern. Our preaching must always direct sinful human beings to the righteousness that God alone provides. The good news is that we can use the topic of abortion to point people to the very gospel they so desperately need. At the same time, we should remember that God's gospel is addressed to particular audience, human beings. But our attempts to communicate that gospel suffer when the very definition of what it means to be human is up for grabs. Indeed, it's hard to preach that man is a sinner, that man needs to repent, and that man can be saved only through Christ when nobody knows what a man is anymore.

To site J. Gresham Machen, teaching Christians to engage the ideas that determine culture is not a distraction from the gospel. Rather, it removes roadblocks to it:

It is true that the decisive thing is the regenerative power of God. That can overcome all lack of preparation, and the absence of that makes even the best preparation useless. But as a matter of fact God usually exerts that power in connection with certain prior conditions of the human mind, and it should be ours to create, so far as we can, with the help of God, those favorable conditions for the reception of the gospel. False ideas are the greatest obstacles to the reception of the gospel. We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resistless force of logic, prevent Christianity from being regarded as anything more than a harmless delusion. Under such circumstances, what God desires us to do is to destroy the obstacle at its root. . . What is today matter of academic speculation begins tomorrow to move armies and pull down empires. In that second stage, it has gone too far to be combated; the time to stop it was when it was still a matter of impassionate debate. So as Christians we should try to mould the thought of the world in such a way as to make the acceptance of Christianity something more than a logical absurdity. . . . What more pressing duty than for those who have received the mighty experience of regeneration, who, therefore, do not, like the world, neglect that whole series of vitally relevant facts which is embraced in Christian experience—what more pressing duty than for these men to make themselves masters of the thought of the world in order to make it an instrument of truth instead of error? (Emphasis added.)

In short, it's not either/or: We can preach the gospel and confront false ideas, including the one that says humans have no intrinsic value.

2) Fear of driving people away who might otherwise hear the gospel. I dealt with this problem in my previous post on clergy and abortion, suffice to say that well-crafted pro-life talks suggest to unchurched people that the Christian worldview is reasonable to believe. When I gave a pro-life presentation at the University of North Carolina Law School, a young female professor responded (in front of her students): “I did not come to this event with the same pro-life views you hold. In fact, I came here today expecting an emotionally charged religious presentation. Instead, you gave one of the most compelling arguments I have ever heard. Thank you.” True, she didn’t fall on her knees and confess Christ on the spot. But now she’s begun wrestling with Biblical truth. To use a baseball example, you don’t have to hit a home run with every conversation. Sometimes just getting on base is enough. And you’ll certainly do just that whenever you clarify the moral logic of the pro-life view.

3) Fear of offending people with abortion-related content. It’s amazing how people will tolerate a strong pro-life presentation if you make your case graciously and incisively. Kindness goes a long way and often pays off with changed lives. Consider this email from 15 year-old Brittany, received after I spoke to an assembly of 1,000 high school students in Baltimore:

Dear Scott,
Yesterday you came and talked to my high school, Archbishop Spaulding, about pro-life. It made a big difference on how I thought about abortion. I was totally for abortion and I thought that pro-life was just plain stupid. I have totally changed my mind after I listened to the pro-life point of view. Upon watching the short video clip of aborted fetuses, I felt my stomach turn and I thought, “How could anybody do this? How could anyone be so cruel and self absorbed as to kill an unborn baby who doesn't have a say in that decision?” Then I thought, “Oh my gosh, I think that!” I was totally ashamed at how selfish I had been. Before the assembly, I didn't want to listen to what you had to say. I was going to nap during your speech…until I saw that video. Now, I am totally changed forever. Keep doing what you do!

Always stress grace. Give hope to those wounded by abortion. Ask God to fill your heart for lost and hurting souls. Then speak and show the truth in love. They can take it.

(Pastors--The best practical tool for training Christians to defend life is the DVD series Making Abortion Unthinkable from Stand to Reason.)