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How to Criticize (and Appreciate) Evangelicalism

Aug 05, 2014 | Justin Taylor

Alastair Roberts:

If blame were to be assigned, much would fall upon the shoulders of pastors, other church leaders and teachers, and evangelical schools and seminaries.

However, in the often febrile atmosphere of evangelicalism on the ground, many of the ideas that circulate do so entirely independent of actual church leadership. There is a sort of evangelical folk religion, much of which is completely unauthorized by pastors or elders, a folk religion driven by such things as TV preachers, purity movements, uninformed theological speculations in democratic Bible studies, Chick tracts, that teenage kid who led the dorm prayer meeting on summer camp, Christian kitsch, Kirk Cameron movies, Left Behind books, VeggieTales, Focus on the Family literature, blogs, CCM, Answers in Genesis, sappy mass-produced devotional literature, study Bible notes, etc., etc. As people often fail mentally to footnote their beliefs, many attribute the bulk of the weird and wacky things that swam in the rich theological soup of their evangelical upbringing to their church, presuming that it all received the imprimatur of Evangelical Central Headquarters. Parents are probably the persons with the most to answer for here. Most of the pedagogy of young evangelicals is received from sources other than their pastors.

Where those who leave evangelical Christianity can be to blame is in making blanket judgments upon evangelicalism on the basis of their limited experience of it, in presuming that their experience is the measure of the movement, or that their experience is universal. It is quite possible to leave one theological tradition for another in which one’s faith can find a deeper root without making unfair judgments about what one left beyond.

. . . All of the weirdness, goofiness, craziness, kitschiness, ignorance, reactivity, and even the abuse: it’s all evangelicalism. However, it is by no means all of evangelicalism. And that is the point.

Also, while it can be tempting to look back upon the evangelicalism of our upbringing with a jaundiced vision, I think that it is important to recognize its goodness too. There is a poisonous cynicism and bitterness in many who have left evangelicalism, which blinds them to the devoted godliness of many within it, to many evangelicals’ desire to be whole-heartedly committed to God’s truth, to their radical and self-sacrificial Christian service.

I saw plenty of weirdness in my evangelical upbringing. However, every morning when I got up, I also saw my mother on her knees praying for our family. I saw my father devoting himself to continual and intense study of Scripture and theology (amassing almost 10,000 books from a range of theological positions in the process), to rigorous questioning of himself and God’s truth and to developing his understanding. I saw my father dedicate his time to getting Christians reading widely and thinking deeply, engaging with different and opposing positions first hand and at their best in order to sharpen their minds. I saw my parents welcoming homeless people off the streets into our home, for months at a time. I saw them working with drug addicts and prostitutes, providing a refuge to families facing vendettas. I saw an intense love of Jesus reflected in the lives and behaviour of the people in my church. I saw commitment to trust and obey him at any personal cost. I saw astounding acts of forgiveness and remarkable transformations in families. I saw the reality of holy lives that still humbles me as I think of them. I saw a depth of biblical knowledge that I have seldom encountered elsewhere. I saw the passion of preachers who lived what they preached. All of this is evangelicalism too.

I can quite understand why people would leave evangelicalism. I’m more Anglican than evangelical now myself and have moved some distance away from the baptistic evangelicalism of my upbringing. I am relatively ambivalent about identifying as an evangelical (save perhaps as the term modifies ‘Anglican’ and, even then, my approach to the sacraments and liturgy is relatively high church) and have written extensively and fairly critically about the nature of the movement. All of this said, I find much of the wholesale dismissal and bad-mouthing of evangelicals (and fundamentalists) quite shameful and will speak up for evangelicalism and against its critics on such occasions. I have no problem with more carefully targeted criticisms.

. . . In recognizing the failures of our own and other movements, rather than settling for mere tu quoque rejections of criticism, I think that we can appreciate the fact that most problems of ideological and discursive form and dynamics tend to replicate themselves fairly predictably in the contexts of many sharply varying belief systems and institutions. With the recognition that these are shared problems, I think that we can start to get somewhere. The most important result of this recognition is that it enables us to draw a measure of a distinction between an ideology’s principles and beliefs and their discursive and institutional expressions. This distinction can reveal unrealized potential and strength in an ideology’s principles, absolve them of much of the blame for the dysfunctional dynamics of the discourses and institutions within which they are currently vested, and imagine ways in which they could rise to a fuller stature. All of this frees us to believe better of opposing points of view.

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Reading the Psalms with Four Questions and Four Different Colored Markers

Aug 05, 2014 | Justin Taylor

pssDavid Powlison’s booklet on Recovering from Child Abuse is posted online in two parts.

As Powlison walks through the issues of recovering from abuse, he suggests turning to Psalms 55, 56, and 57, using four different colored markers to mark four different strands. Here’s an excerpt:

You are not alone.

David wrote these psalms, and he went through an experience similar to yours.

You are not alone.

Jesus made the psalms the voice of his own experience. Jesus said these words. Jesus felt these things. He’s been there with you.

You are not alone.

To make these Psalms into your own prayer, start by getting four different colored markers. You are going to follow four strands through each psalm; strands that will help you express and redefine your experience.

1. What happened to you?

Take the first marker, and underline all the phrases in each psalm that express the sort of thing that happened to you as a child. You will find phrases like “the stares of the wicked…they bring down suffering upon me…my companion attacks his friends” (Psalm 55:3, 20), “men hotly pursue me; all day long they press their attack…many are attacking me…they conspire, they lurk; they watch my steps’ (Psalm 56:1, 2, 6), “they spread a net for my feet…they dug a pit in my path” (Psalm 57:6).

2. What does it feel like?

Now take the second marker and underline all the phrases that express how you felt—your anguish, your fear, your terror. Look at phrases like these, “I am distraught…my heart is in anguish within me; the terrors of death assail me; fear and trembling have beset me; horror has overwhelmed me.  I said, ‘Oh that I had wings like a dove!  I would fly away and be at rest…’ (Psalm 55:2, 4-6), “When I am afraid…my lament…my tears” (Psalm 56:3, 8), “I am in the midst of lions…I was bowed down in my distress” (Psalm 57:4, 6).

3. What is said about God?

Use the third marker to underline what the psalms say about God and what he is doing. Start with some of these phrases, “the Lord saves me…he hears my voice…He ransoms me unharmed…he will sustain you” (Psalm 55:16-18, 22), “For you have delivered my soul from death, and my feet from stumbling,” (Psalm 56:13), “He sends from heaven and saves me; rebuking those who hotly pursue me…for great is your love reaching to the heavens, your faithfulness reaches to the skies” (Psalm 57:3, 10).

4. What does faith say?

Use the fourth marker to underline all the phrases that are cries of faith. “Listen to my prayer, O God, do not ignore my plea; hear me and answer me…but I call to God and the Lord saves me…but as for me, I trust in you” (Psalm 55:1, 2, 16, 23), “Be merciful to me, O God…when I am afraid, I will trust in you…in God I trust: I will not be afraid. What can mortal man do to me…Record my lament; list my tears on your scroll…God is for me” (Psalm 56:1, 3, 4, 8, 9), “Have mercy on me, O God, have mercy on me, for in you my soul takes refuge. I will take refuge in the shadow of your wings until the disaster has passed…I cry out to God Most High…My heart is steadfast, O God, my heart is steadfast;” (Psalm 57:1- 2, 7).

Take the phrases you underlined and rewrite them, in your words, as a prayer.

Now find a place—the woods, your car, your bedroom—where you are comfortable making some noise to God, and say these prayers out loud to him.

Remember, you are talking to the Lord who loves you, who hears you, who is going to act to save you, and who will redeem your soul in peace. Praying out loud helps you realize that God is right there, listening to you.

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The Folly and Hubris of Richard Dawkins

Aug 04, 2014 | Justin Taylor

richard dawkinsEleanor Robertson, writing at The Guardian:

Dawkins’ narrowmindedness, his unshakeable belief that the entire history of human intellectual achievement was just a prelude to the codification of scientific inquiry, leads him to dismiss the insights offered not only by theology, but philosophy, history and art as well.

To him, the humanities are expendable window-dressing, and the consciousness and emotions of his fellow human beings are byproducts of natural selection that frequently hobble his pursuit and dissemination of cold, hard facts. His orientation toward the world is the product of a classic category mistake, but because he’s nestled inside it so snugly he perceives complex concepts outside of his understanding as meaningless dribble. If he can’t see it, then it doesn’t exist, and anyone trying to describe it to him is delusional and possibly dangerous.

You can read the whole thing here.

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If All You Know about the Scopes Trial Is from “Inherit the Wind,” You Don’t Know the True Story

Aug 04, 2014 | Justin Taylor

If all you know about the so-called “Scopes Monkey Trial”—decided 89 years ago this summer in July 1925—is from the play or movie Inherit the Wind, then you have substituted a fanciful fictional account for the historical reality. (The play was never intended to be historical.)

Here is a convenient summary of the differences.

You can also read Joe Carter’s 9 Things post on the trial, outlined here:

  1. Inherit the Wind was an anti-anti-communist play.
  2. The trial was a publicity stunt.
  3. Scopes wasn’t a martyr—he was a co-conspirator.
  4. Darrow wasn’t the first choice.
  5. Bryan wasn’t the lead prosecutor—and he knew the defendant.
  6. The prosecution’s “Bible expert” believed in the day-age theory.
  7. Teaching evolution . . . and eugenics.
  8. The defense wanted to lose the case. 
  9. The ruling was reversed, but no one wanted to retry the case.

The book to read is Edward J. Larson’s 1997 Pulitzer Prize winning history, Summer for the Gods: The Scopes Trial and America’s Continuing Debate over Science and Religion.

The PBS American Experience documentary (below) is helpful and fairly balanced. It has the added bonus of being able to hear from a woman who was a Dayton resident, whose brother had Scopes for a football coach, and who had a front-row seat to the court proceedings and the town and church meetings.

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We Are All Vulnerable to This Toxic Drug

Aug 04, 2014 | Justin Taylor

Robert P. George, in his Advice to Young Scholars:

Although it is natural and, in itself, good to desire and even seek affirmation, do not fall in love with applause. It is a drug. When you get some of it, you crave more. It can easily deflect you from your mission and vocation. In the end, what matters is not winning approval or gaining celebrity. Your mission and vocation is to seek the truth and to speak the truth as God gives you to grasp it.

There is a particular danger for those who dissent from the reigning orthodoxies of a prevailing intellectual culture. You may be tempted to suppose that your willingness to defy the career-making (and potential career-breaking) mandarins of elite opinion immunizes you from addiction to affirmation and applause and guarantees your personal authenticity and intellectual integrity. It doesn’t. We are all vulnerable to the drug. The vulnerability never completely disappears. And the drug is toxic to the activity of thinking (and thus to the cause of truth-seeking).

Similarly, D. A. Carson warns that Christian conservatives are not immune to the drug of approval and applause:

[S]eductive applause may come [from] the conservative constituency of your friends, a narrower peer group but one that, for some people, is equally ensnaring. Scholarship is then for sale: you constantly work on things to bolster the self-identity of your group, to show they are right, to answer all who disagree with them. Some scholars who are very indignant with colleagues who, in their estimation, are far too attracted by the applause of unbelieving academic peers, remain blissfully unaware of how much they have become addicted to the applause of conservative bastions that egg them on.

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A New Interactive Bible Study Curriculum for Students with Intellectual Disabilities

Jul 31, 2014 | Justin Taylor

Paul Miller and his wife, Jill, have put together a study on the person of Christ for those with intellectual disabilities. The folks at WTS Books are so encouraged by what they’ve put together that they are offering a $5 coupon off anything in their store if you simply take the time to watch the video introducing it.

I was recently able to sit down with Paul to ask him about the curriculum, how it came about and how it can be used:

Here is some encouragement from Joni Eareckson Tada about the series:

“The Word of God should be-must be-accessible to all, and people with intellectual disabilities, young and old, are no exception. This is why I’m so excited that my friend Jill Miller has developed a robust Bible curriculum that engages the student in real Bible study. Jill and her team have gone to great pains to ensure that this curriculum is interactive and appealing to students, and I highly applaud her efforts. The Bethesda Series is a ‘must’ for every church that desires to make Christ’s Gospel accessible to all, and the best place to start is Unit 1, Compassion. Thank you, Jill, for a job well done!”
- Joni Eareckson Tada, Joni and Friends International Disability Center

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The Gospels and Mythical Legend

Jul 22, 2014 | Justin Taylor

C. S. Lewis:

I have been reading poems, romances, vision-literature, legends, myths all my life. I know what they are like. I know that not one of them is like this. . . .

These men ask me to believe they can read between the lines of the old texts; the evidence is their obvious inability to read (in any sense worth discussing) the lines themselves. They claim to see fern-seed and can’t see an elephant ten yards away in broad daylight.

—C. S. Lewis, “Modern Theology and Biblical Criticism” or “Fern-Seeds and Elephants” (1959).

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The Gospel Advance in North Africa: New Documentary for $5 (72 Hours Only)

Jul 22, 2014 | Justin Taylor

WTS is selling their bestselling series on Dispatches from the Front for over half off, and the latest episode for only $5 (sale ends July 25). Here is a trailer:

You can also check out Tim Keesee’s book here.

40 copies of the DVD are being given away, and you can sign up for a chance to enter here.

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Teaching Science to Kids

Jul 17, 2014 | Justin Taylor

noeoThe new Noeo (pronounced no-eh’-o) science curriculum looks look a great way to help your kids learn science:

This science curriculum is designed especially for teaching science at home. Its multiple-textbook structure is best described as a balance between the classical method and the Charlotte Mason approach. In contrast with a single textbook approach, we think the variety of study materials and activities will encourage more interest in science, particularly with younger students. All of these books have been carefully selected by Dr. Randy Pritchard (a practicing veterinarian and homeschooling father of two boys) to guide children into discovery of the complexity, order, and wonder of God’s design.

The Level 1 courses are for grades 1-3, the Level 2 courses are for grades 4-5, and the Level 3 courses are.

You can read an FAQ here.

For some videos, links to sample of the instructor’s guides, and the contents of the kits, see below:

(more…)

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Drinking, Hooking Up, and Sexual Assault on College Campuses

Jul 17, 2014 | Justin Taylor

Adelaide Mena and Caitlin Seery La Ruffa, recent graduates of Princeton University, have penned a helpful piece in Public Discourse, arguing that without the “hook-up culture,” the “rape culture” would not have gotten its current foothold in our universities:

First, it creates a setting in which it is very easy for people who want to do bad things to do them undetected.

When somewhat drunkenly bringing someone back to your dorm is the norm, how are bystanders (in a dark, noisy, crowded space) supposed to distinguish good intentions from bad? How can an onlooker see the difference between a young man genuinely seeking to help his friend get back to her room safely and one pretending to be a good friend, only to take advantage of her once there? One of us had the horrible experience—twice—of being witness to a friend’s assault in the very next room and being powerless to do anything, not because of physical inability, but because by all external appearances what was happening looked just like any other weekend night.

Second, a sexual ethic that centers on the pursuit of pleasure and personal gratification and reduces the significance of a sexual act to that of a scrabble game—mere recreation—teaches that persons are means to an end.

We are taught to use each other’s bodies for our mutual satisfaction and to assume that sexual activity does not carry any unintended consequences. But once we get used to heedlessly using one another’s bodies, it is dangerously easy to see using another’s body for our own gratification as unproblematic, even if the other person isn’t doing the same to us. A hook-up culture based on mutual use and lack of consequence can’t help but lead in the direction of unilateral use of another’s body.

Third, the language that we millennials use for discussing sexual boundaries, constraint, and consensual interaction has all but disintegrated.

The domination of the hook-up as the preeminent romantic script has repercussions for all young adults—even those who don’t pursue hook-ups themselves. Over and over, we are told that physical encounters can be casual and fun, because they only have the meaning that we ascribe to them. Context is stripped from a range of sexual expression; even commonly used words lose their meaning. A hook-up, for example, can consist of anything from simple kissing, to petting, to penetration, to a range of other activities limited only by the adolescent imagination. What someone might expect in a hook-up or a romantic relationship can vary dramatically from person to person.

This series of vague and variable sexual expectations clashes dangerously with the carte blanche given to young American adults. After all, boys will be boys and girls will go wild. The selfish individualism expected among adolescents and young adults tells us not to take “no”for an answer. Respect for ideas of sexual integrity—the concept that sex might by its nature mean something more than a game—has gone out the window. With it went respect for the very concept of boundaries.

Those with a strict code of sexual ethics have all the more boundaries to be crossed. Their plight is worsened by our culture’s tendency to conflate sexual continence with repression. At its best, we are told that a chaste lifestyle might be possible for the superhuman or abnormally religious, but not for the average college kid. At its worst, this attitude leads to a disdain for sexual boundaries as backwards, misogynistic, and dangerous—or simply stupid and unworthy of respect.

They also explain why the position of college administrations on this subject remain incoherent:

We graduated only a few years ago, and each of us needs both hands to count the number of friends who were sexually violated in college—and those are only the ones we know about. These are not people we sought out for their traumas or folks who invited any sort of trouble: in the course of what would otherwise be normal college life, people and institutions they trusted betrayed them in one of the most painful ways possible. As often as not, the abusive encounters did not include alcohol, and they occurred in common spaces as often as in the dark corners of fraternity tap rooms. To our knowledge, not one of their assailants has faced any kind of legal or disciplinary repercussions, and barely any have suffered any social fallout—even when publicly accused.

Why, then, when college administrations do so much to drive home the concept of “consent,” do college students continue not to get the message? Because they see from the outset that consent—as it is currently conceived—doesn’t make sense. Out of one side of their mouths, administrators acknowledge the alcohol-fueled hook-up culture with a proverbial shrug of the shoulders, and out of the other side tell students that any alcohol use negates the possibility of consent. By this standard, all sexual activity framed by alcohol consumption is, in some sense, sexual assault. Any college freshman understands that it just doesn’t make sense to say that any alcohol-infused dance floor make-out session could be called assault—at least not when the powers that be are encouraging any and all forms of sexual expression. The standard is viewed as inconsistent and absurd, so it gets shrugged off.

While alcohol is implicated in many cases of sexual assault, it is only a catalyst in a system already primed for assault. On a campus where binge drinking was the norm but the hook-up was not the dominant form of sexual interaction, sexual assault would both be much easier to avoid and much harder to commit.

You can read the whole thing here, along with their follow-up piece offering some modest suggestions of what can be done.

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A Christian Law Professor’s Three Predictions about the Future of Religious Liberty in the U.S.

Jul 17, 2014 | Justin Taylor

gordon

John Inazu (JD, PhD) is an associate professor of law at Washington University in St. Louis and the author of the well-received academic book, Liberty’s Refuge: The Forgotten Freedom of Assembly (Yale University Press, 2012). Writing in Christianity Today he offers helpful summary and a sharp analysis of the current cultural and legal landscape regarding religious liberty, exemplified through cases like Hobby Lobby and now Gordon College.

The piece is very well-written, but be forewarned that it is not encouraging.

Here are the three predictions he makes:

Prediction #1: Only religious groups (by no means all of them) will impose restrictions based on sexual conduct.

That is in stark contrast to the many groups that make gender-based distinctions: fraternities and sororities, women’s colleges, single-sex private high schools, sports teams, fitness clubs, and strip clubs, to name a few. It is perhaps unsurprising in light of these observations that views on gender and sexual conduct have flip-flopped. Thirty years ago, many people were concerned about gender equality, but few had LGBTQ equality on their radar. Today, if you ask your average 20-year-old whether it is worse for a fraternity to exclude women or for a Christian group to ask gay and lesbian members to refrain from sexual conduct, the responses would be overwhelmingly in one direction. That trend will likely continue.

Prediction #2: Only religious groups will accept a distinction between “sexual conduct” and “sexual orientation,” and those groups will almost certainly lose the legal effort to maintain that distinction.

Most Christian membership limitations today are based on conduct rather than orientation: they allow a gay or lesbian person to join a group, but prohibit that person from engaging in conduct that falls outside the church’s teachings on sexuality. These policies—like the one at Gordon College currently under fire—are not limited to gays or lesbians; all unmarried men and women are to refrain from sexual conduct. The distinction between status and conduct from which they derive is rooted in Christian tradition, and it is not limited to sexuality: one can be a sinner and abstain from a particular sin.

But many people reject the distinction between status and conduct. And in a 2010 decision,Christian Legal Society v. Martinez, the Supreme Court also rejected it, viewing distinctions based on homosexual conduct as equivalent to discrimination against gays and lesbians. I have argued in a recent book (Liberty’s Refuge: The Forgotten Freedom of Assembly) that the Court’s reasoning is troubling in the context of a private group’s membership requirements. But it is the current state of the law.

Prediction #3: Fewer and fewer people will value religious freedom.

Although some Christians will respond to looming challenges with appeals to religious liberty, their appeals will likely face indifference or even hostility from those who don’t value it. The growing indifference is perhaps unsurprising because many past challenges to religious liberty are no longer active threats. We don’t enforce blasphemy laws. We don’t force people to make compelled statements of belief. We don’t impose taxes to finance training ministers. These changes mean that in practice, many Americans no longer depend upon the free exercise right for their religious liberty. They are free to practice their religion without government constraints.

Additionally, a growing number of atheists and “nonreligious” Americans have little use for free exercise protections. Even though most Americans will continue to value religious liberty in a general sense, fewer will recognize the immediate and practical need for it to be protected by law.

This final prediction is deeply unsettling, because strong protections for religious liberty are core to our country’s law and history. But those protections have been vulnerable since the Court’s decision in the peyote case. And they will remain vulnerable unless the Court revisits its free exercise doctrine.

Read the whole thing here.

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So Heavenly Minded You’re No Earthly Good?

Jul 16, 2014 | Justin Taylor

C. S. Lewis, in Mere Christianity:

A continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do.

It does not mean that we are to leave the present world as it is.

If you read history you will find that the Christians who did most for the present world were just those who thought most of the next.

The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven.

It is since Christians have largely ceased to think of the other world that they have become so ineffective in this.

Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.”

John Piper:

Yes, I know. It is possible to be so heavenly minded that we are of no earthly use. My problem is: I’ve never met one of those people. And I suspect, if I met one, the problem would not be that his mind is full of the glories of heaven, but that his mind is empty and his mouth is full of platitudes.

I suspect that for every professing believer who is useless in this world because of other-worldliness, there are a hundred who are useless because of this-worldliness.

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Preaching a Psalm of Lament and a Psalm of Praise

Jul 15, 2014 | Justin Taylor

Christopher Ash at the Truth for Life conference (2014), walking through Psalm 146 (and how Jesus perfectly fulfills these exhortations to praise and enables us to live a life of praise), and then Psalm 74, exploring God’s sovereignty over all evil:

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Pro-Life Efforts in Chinese Churches: An On-the-Ground Report

Jul 11, 2014 | Justin Taylor

Excellent on-the-ground reporting from World Magazine:

CHINA—The smell of steamed rice and stir-fried beef waft into the simple warehouse converted into a church in northern China. Fans mounted on the walls breathe air into the warm room, as gracious hosts hand visitors cups of boiling water, the drink of choice no matter the weather. As two pastors—one American, one Chinese—finished teaching on the sanctity of life, women and men of all ages stood up, sobbing and praying for repentance: “Lord, forgive me for aborting my child; I didn’t know it was murder. Lord, forgive me for shedding innocent blood.”

For most in the room, this was the first time they had seen photos of fetal development, learned about what abortion entails, and studied what the Bible says about the sanctity of life. A middle-aged Chinese woman with cropped hair approached me with a nervous smile afterward. “Where do the [aborted babies] go?” she asked, eyes watering. “I’ve had it done before and was wondering if I’d ever see them again.” I mumble in broken Chinese that the babies go to heaven, telling her the story of King David’s child. “Oh, that’s so good to hear,” she said.

In China abortion is “as common as drinking water,” one woman told me, with the official tally at 13 million babies aborted each year, by far the highest in the world. For many, abortion is viewed as the preferred method of birth control, with ubiquitous ads on buses and billboards touting quick, cheap, and pain-free abortions. Few people, including Christians, are knowledgeable about life inside the womb or understand the abortion procedure, a fact attributed to the government’s desire to continue its population control policies. Yet it’s not just the one-child policy causing women to abort; more and more single women are also aborting as the younger generation’s lax view of sex clashes against traditional stigmas against having children out of wedlock.

In the past few years, Chinese Christians are starting to take a stand for life, both by teaching about abortion from the pulpit, and working with women to find oftentimes unconventional ways to protect life. Some originally hear the pro-life message from U.S.-based ministries, some through the internet or overseas teachings, while others are convicted through reading the Bible. From there, the message has spread to tens of thousands of churches around the country, and resulted in mothers holding giggling babies that otherwise wouldn’t be born, women saved from forced abortions, and churches growing stronger as they repent and help their own.

Yet still only about 1 percent of all the churches in China have heard what the Bible has to say about life, according to the pro-life group China Life Alliance (CLA). And with cultural, governmental, and practical roadblocks hindering their message, the Chinese pro-life movement still has a long way to go.

Continue reading. . . .

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