How can the church be truly Pro-Life in a post Roe vs. Wade culture?

In the spring of 2023, I had a peculiar dream. I dreamt of a young girl who had recently birthed a baby. She was wearing all black from head to toe. She carried her small, newborn baby in such a way that it would appear the child was too heavy. She silently approached a church building from her car in their parking lot. When she got to the side of the building, she did not go inside. She instead approached a safe haven baby box that was awaiting for her use. As she approached the box to surrender her baby, her steps became slower,  as though her legs weighed one thousand pounds. She was filled with tangible and overwhelming sadness, grief and shame. She could hardly keep moving. She was completely overwhelmed. When she laid her baby safely in the box, an alarm sounded inside of the church’s recreational gym. There were many people standing around playing basketball and fun games, including me. As the alarm blared loudly, we all stopped in total silence, stillness and confusion. I was standing there in the midst of the crowd. I immediately knew I had to act.  I could not just stand there, or ignore the alarm. I realized that I must go and respond to this baby that was left in the care of our church. No matter what anyone chose to do, I knew what I had to do. I would do anything and everything to help this child. Then, I suddenly woke up. This dream awakened me to the painful decision that many mothers face every day. When a woman experiences a crisis pregnancy, the church should be the safe haven that they run to for help.

On June 24th, 2022, Roe vs. Wade was overturned. This brought an end to an era that hosted a sum of an estimated 63 million or more abortions according to the reported annual abortions statistics. This ruling guaranteed a woman could seek a legal abortion in every state of the United States where practitioners offered abortive services.

Since the overturn of Roe vs. Wade,  an estimated 32,000 babies have been born who would have otherwise been aborted. (Dench, 2023) This should alarm the church and move Christians to take action on behalf of the vulnerable in our communities.

Many states have passed new laws coined by pro-choice activists as “trap” laws that incriminate the practice of abortion once a baby’s heartbeat can be detected in utero.  With abortion no longer being an available option in many states, this leaves the United States in a new and complex reality: there are many children that are now being born into crisis scenarios to mothers who would have otherwise chosen to abort their pregnancies. One study found that restricted abortion access was associated with an 11% increase in foster care entry. Pro-choice activists often accuse pro-life activists of being “pro-birth” and not truly “pro-life”. This linguistic accusation is formed around the idea that children could suffer a low quality of life when born into adverse circumstances. Sister Chittister, a benedict nun, has explained this position by stating that:

“I do not believe that just because you’re opposed to abortion, that makes you pro-life. In fact, I think in many cases, your morality is deeply lacking if all you want is a child born but not a child fed, not a child educated, not a child housed.” (Adkins, 2023)

This kind of morality is outlined by scriptures in the Christian Bible that affirms birth, pregnancy and motherhood while equally exhorting its adherents to care for the orphan, the vulnerable and the poor. It is because of biblical morality that I believe that the church is the primary solution to the complex problems surrounding the issue of abortion in the United States. Through the implementation of prevention, alleviation and empowerment programs for women and children, the church can continue to be truly pro-life, not just pro-birth. There are many tangible action steps that Christ Followers can take to provide solutions to women and children experiencing crisis pregnancies.

It is imperative to outline the reasons women would seek abortions in crisis pregnancies before attempting to solve the problems connected to this complex issue.  The primary reasons a woman would choose abortion statistically are elective, and not medically necessary. So what is the crisis? If it is not primarily medical, then why do so many women choose abortions?  According to two separate studies in 1987 and 2004, there are three primary reasons women would choose abortion. The first was related to the life change that the pregnancy would cause to their education, employment, or ability to be a caregiver (74% in 2004 and 78% in 1987).  (Biggs) The second reason was financial (73% in 2004 and 69% in 1987). (Biggs) The third reason was connected to their current relationship status, either “I don’t want to be a single mother or am having relationship problems” (48% in 2004 and 52% in 1987).  (Biggs)  These reasons, while for the most part are not medical, are crucial. The quality of life a child can experience is directly affected by their primary caregiver’s life circumstances. If a woman is living in harmful conditions for a child or unable to support herself financially, child neglect could take place. On the other hand, if she is in an abusive relationship or experiencing intimate partner violence, her pregnancy could be a threat to herself or the child in utero. These dark scenarios are the reality for many women who are experiencing crisis pregnancies. I believe the church should arise not in judgment, but in love to support women in these crisis scenarios. Here are some ways to get started.

PREVENTION

The first way that the church can provide solutions to women and children in crisis is through the creation of programming that prevents the sexual exploitation of women. Prevention programming educates women and girls on the biblical interpretations of sex, pregnancy, feminism, sexual abuse and abortion. With abortion being inaccessible to many and unbiblical, it is an act of compassion to warn girls and women of the risks associated with sex. The implementation of trainings for women to provide biblical education can help to prevent crisis pregnancies in women and girls. Teen girls specifically are in need of in-depth teachings and awareness on sexuality, pregnancy, sexual abuse and purity. Teen girls in foster care are at an even higher risk of adverse sexual experiences. Foster daughters are twice as likely to experience teen pregnancy as their counterparts and 1/5 youth who phase out of foster care are likely to become victims of human trafficking. (Guttmacher Institute, 2011) This is an additional facet to the need for the church to recruit foster families, which is outlined later in this article. Biblical education can help women and girls to protect themselves from exploitation. It is empowering to teach women how to prevent pregnancy, not to how to end it.

One of the first founders of the feminist movement, Alice Paul, called abortion “the ultimate exploitation of women.” (Foster, 2015)

I believe that proper biblical interpretation empowers women, it does not exploit them. We need the church to talk about the issues plaguing women, because the world has no problem offering exploitative alternatives. With an emphasis on biblical education, women and girls can be empowered to prevent pregnancy and make wise choices in regards to the timeline in which they choose to pursue motherhood. Women can also be empowered to self-identify when they recognize experiences of sexual abuse, which unfortunately are not uncommon even in Christian settings. Early intervention in sexual abuse could prevent a crisis pregnancy from taking place. Education provides awareness of inappropriate and harmful sexual expressions which the Bible blatantly condemns. Ignorance is not bliss when it comes to sexuality. The church should be a safe place for women and girls to turn to when they face questions about sex. It was created by God, after all.

ALLEVIATION

The second program that can provide solutions to women post Roe vs. Wade is the alleviation of vulnerabilities experienced by women in crisis pregnancies. Women need mental, emotional and financial support when facing an unexpected pregnancy. Pregnancy is the Lord’s work. When the church provides expansive support to women during pregnancy, they are furthering the work of God. Psalm 139:13-16 outlines God’s work in pregnancy by stating that “... you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.” (Psalm 139:13-16) 

mental + emotional support

Let’s begin by outlining ways to equip the church to provide mental and emotional support. First, Christian women can train to provide faith-based doula services. Doulas are defined by Oxford Languages as “a woman, typically without formal obstetric training, who is employed to provide guidance and support to a pregnant woman during labor.” Since Roe vs. Wade, there has been public focus on the need for abortion doulas. (NPR, 2022) I believe Christian women should offer the alternative to abortion doulas. Now more than ever, we need Christian, pro-life doulas. If churches encouraged their female members to provide mental and emotional support to women in the pregnancy and postpartum period, they could prevent many women from choosing abortion and provide support to women who cannot access abortion to begin with. Whether these servants are considered doulas, coaches, or mentors, I believe a key integration into women’s ministries should be pregnancy and postpartum care for mothers to alleviate the stress caused by crisis pregnancy. This is biblical ministry, as we see in Titus that women are encouraged to “train the young women to love their husbands and children.” (Titus 2:4, BSB) Women need the support of other women when experiencing pregnancy, especially if they are in crisis. If the world can provide support for women choosing abortion, the church should provide support for women who choose life. 

Another important way to provide mental and emotional support to women is through biblically-based teaching and counseling to mothers in post-abortive circumstances. Women who choose to seek abortion in opposition to the scriptures that speak against it will need support in their grief. I was honored to watch a woman be baptized in Israel where she shared with her group that she considered her baptismal moment as her aborted baby’s burial. She named her aborted child, repented for choosing abortion, and received the grace and forgiveness of God in that moment. Many women have suffered abortions and need the church’s support, not shame. They need the truth in love only, and to be met with mercy when they are ready to share their story. Hosting post-abortion grief support groups is a primary way the church can provide mental and emotional support to post-abortive mothers by alleviating shame.

financial support

The second needed emphasis in order to alleviate the vulnerabilities of women in crisis pregnancies is to provide financial support for both the mother and the baby. Women who choose life will experience a vast range of needs from diapers, clothing, medical bills, car seats, breast pumps, formula, maternity leave funds and more. The list is expansive and overwhelming for mothers in financial straits. The church can alleviate the financial crisis of new mothers by hosting baby showers for women in their community, creating a food or diaper drive for postpartum mothers, collecting new and used donations for mothers, partnering with local pregnancy centers, starting a pregnancy center, implementing budget line items for the financial support of expectant and single mothers, and the list goes on. Financial support to mothers should be a key and crucial aspect of ministry in a post roe vs. wade culture for the sake of the next generation. The financial status of mothers directly affects the quality of life experienced by their children. The church can help to combat the exploitation of women and children by providing financial support to mothers in crisis. 

EMPOWERMENT

The third program focus should be the empowerment of women to arise as mothers. Churches can empower mothers to provide crucial care to the new babies born post Roe vs. Wade through birth, adoption, foster care, advocacy, and caregiving. Through the provision of needed resources to birth mothers (outlined above), the recruitment of foster and adoptive mothers, and the provision of trauma-informed training to caregivers, the church can be empowered to be truly pro-life.

Women are the vessel that God has empowered to birth life into our broken world.

The Holy Spirit empowered a young, divinely impregnated Mary to birth our Savior, Jesus. God chose this teen girl to birth the Savior of the world. In some ways, this could be considered a “crisis” pregnancy. Although she was a virgin and did not conceive in sin, she suffered the same pains any teen would suffer if they experienced an unplanned pregnancy. The uncomfortable judgment of others, lack of preparation, painful birth and shock were all part of the miraculous story of the virgin birth. The Holy Spirit empowered Mary and came alongside her through the pains of pregnancy. If the Messiah was delivered in a teen mother’s womb, I would venture to say God values life in the womb regardless of the circumstances surrounding the birth.

Women need to know that when they experience a crisis pregnancy that regardless of the circumstance, the church is willing and prepared to come to their aid. We can come alongside women in crisis to empower them to make the best decision for their child. Pre-marital sex is a sin, but pregnancy is not. We can choose to celebrate new life no matter the circumstance.

If we want women to choose to birth, then the church must choose to celebrate new life no matter the circumstance.

The truth is, God empowers women to be mothers. Whether they are a birth mother, an adoptive mother, a foster mother, or simply a caregiver, the call to motherhood is a sacred call to ministry. Let me be clear, motherhood is ministry. Motherhood comes in all different shapes and forms and is inherently spiritual. Mother Teresa herself never birthed children of her own, but was revered as a mother by many. She is quoted to have said that:

“True love is love that causes us pain, that hurts, and yet brings us joy. That is why we must pray to God and ask Him to give us the courage to love.” -Mother Teresa

Not all mothers who choose to birth their child will choose to raise them, but choosing to birth alone is an act of courage, compassion and motherly love. The root word of compassion in Hebrew is “rakhum” which stems from the root word “rechem” which means womb. The word picture is of a pregnant woman’s womb. The implication is that compassion is exemplified by the love of a woman carrying a child in her womb. When women choose to birth, to suffer in order to bring life to another, they choose compassion. This reflects the image of our loving God who choose to suffer in order to bring eternal life to the world.

Sometimes, the most compassionate and complicated decision a woman can make is to place her child for adoption. This decision empowers women to choose to give life to their child even when they are unable to raise their child. This complex and painful scenario can be due to a variety of factors and sometimes is the best choice for the care of the child. The need for foster and adoptive families is these situations desperate. The church can empower women to choose adoption by recruiting adoptive families they can trust.

Statistics show that “Practicing Christians (5%) are more than twice as likely to adopt than the general population (2%). Catholics are three times as likely. And evangelicals are five times as likely to adopt as the average adult.” (Medefind, 2023)

Churches are the primary place to recruit adoptive and foster families for loving, long-term and expansive support of children. There is biblical precedent for Christians to be involved in orphan care. (James 1:27, NIV) Christians throughout history have chosen to care for orphans, special needs or disabled children, and abandoned infants. (Schmidt, 2004) Christian women have a divine opportunity to embrace motherhood both in their wombs and in their hearts. In 2021, God birthed love in my heart for a teen girl in our youth group who needed a home. She moved in with us and we adopted her 6 months later on her 19th birthday. This situation was not ideal, because for 19 years she went without stability. But through the beauty of adoption, God provided her with a family when many would believe it was “too late.” Churches, both corporately and individually, can see miracles when they choose to partner with God by caring for youth in crisis through foster care and adoption.

It is crucial that churches who choose to provide services to foster, adoptive and birth families seek to be educated about the complexities surrounding these unique scenarios. Foster and adoptive families need support, just as birth families do. A simple way to provide this support is to train secondary caregivers to provide childcare and respite services for families who have answered this call. Another way is to educate staff and volunteers in children’s and women’s ministries about the complexities surrounding children that have experienced trauma. Trauma training can add a layer of insurance that our ministries will sustain efficacy for women and children’s needs in the long-term. It is the long-term care for children that is the added layer to implementing a truly pro-life movement within the church. A pro-life church is a church that seeks to provide abundant life to children both in the womb and in life.

IT IS TIME TO SOUND THE ALARM

Through the provision of programs that prevent, alleviate and empower women and children, the church can be pro-life in a post Roe vs. Wade culture in the United States of America. While many of these solutions have been present for centuries, we need a revival of compassion within churches to support the influx of crisis pregnancies caused by the overturning of Roe vs. Wade. Through the implementation of programs that prevent, alleviate and empower women, the church can be expansively pro-life refuting the accusations of a solely pro-birth movement. Women and children need the church, and most of all, women and children need to experience the love of the God who knew them from their mother’s womb. Let’s arise, like Deborah, for the sake of our nation and the next generation. May our country be filled with churches who not only choose life, but make it hard for women not to.

The greatest destroyer of love and peace is abortion, which is war against the child. The mother does not learn to love, but kills to solve her own problems. Any country that accepts abortion is not teaching its people to love, but to use any violence to get what they want.” -Mother Teresa

Authored by: India Goostree

India Goostree is a daughter of God; a pastor’s wife; mom of three via c-section, VBAC and adoption; a doula in training; and a graduate of VSCC with an Associate’s in Sociology. She spends her days at home with her toddlers studying the Bible, writing papers, attempting to lose baby weight and cleaning… constantly. She enjoys long walks, reading books, and coffee dates with friends. India plans to complete her Bachelors in Humanitarian Compassion at Southeastern University by the Spring of 2025. Her heart longs to see the daughters of God arise as mothers and answer the call to birth compassion in their world.

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