Introduction
Across the Western world, the fight against the murder of unborn children is overwhelmingly framed through the lens of the modern “pro-life” movement. For many evangelical Christians, joining an established pro-life rally, vigil, or organisation seems like an obvious, undeniable duty. When challenged on the ecumenical nature of these coalitions, the default defence is almost always pragmatic: “It was either protest alongside Roman Catholics and other traditions, or do nothing at all.”
However, this pragmatic defense presents a false dilemma. Opposing abortion is a solemn moral imperative, but how we stand and with whom we spiritually align matter deeply to God. The debate between broad pro-life ecumenism and Christian Abolitionism is not a mere dispute over tactics or branding; it is a fundamental collision over the authority of Scripture, the purity of the Gospel, and the nature of Christian fellowship.
True Christian Abolitionism insists that abortion is a heinous sin against a Holy God, and that the proclaimed Gospel of Jesus Christ, not secular moralism, political lobbying, or interfaith broad-mindedness, is the only divine remedy for human sin. When evangelical Christians join hands with religious traditions that preach a different pathway to salvation, muzzling biblical truth for the sake of a shared moral banner, they trade eternal Gospel clarity for temporary civil strength.
The Ecumenical Infrastructure: Roman Catholic & LDS Dominance
To understand why traditional pro-life organizations require careful scrutiny, one must examine their institutional roots, operational guidelines, and strategic leadership.
Historical Origins & Organizational Infrastructure
The modern pro-life infrastructure was established primarily by Roman Catholic leadership in response to 1960s state-level legal revisions and the 1973 Roe v. Wade ruling.
- The National Right to Life Committee (NRLC): Formed in 1968 under the auspices of the United States Conference of Catholic Bishops (USCCB), it was created specifically to mobilise resistance against state-level abortion liberalisation. It later incorporated as an independent, non-sectarian nonprofit to build broader secular and interfaith coalitions.
https://nrlc.org/about/history/ - Respect Life Program: Initiated by the U.S. Catholic bishops in 1972, this nationwide program established annual “Respect Life” educational drives, parish-level lobbying toolkits, and liturgical calendars across thousands of parishes.
https://www.usccb.org/resources/RLP-16-Homily-Helps.pdf - Knights of Columbus Funding: As one of the largest Roman Catholic fraternal organisations, the Knights of Columbus provides direct capital for pro-life infrastructure. Through its Ultrasound Initiative, local councils raise funds matched by the Supreme Council to purchase hundreds of high-definition ultrasound machines for crisis pregnancy centres nationwide.
https://www.kofc.org/what-we-do/programs/life/ultrasound-program/
Key UK Organisations
- Society for the Protection of Unborn Children (SPUC): Founded in January 1967 in response to David Steel’s Abortion Bill, SPUC is the world’s oldest anti-abortion campaigning organization. Though founded as a broad non-sectarian group, its core grassroots operational strength, leadership, and funding have historically relied heavily on Roman Catholic parish networks across England, Wales, and Scotland. SPUC relies on local Catholic parishes to mobilize volunteers, distribute educational literature, and host annual fundraising drives.
https://en.wikipedia.org/wiki/Society_for_the_Protection_of_Unborn_Children#:~:text=Society%20for%20the%20Protection%20of%20Unborn%20Children,*%202%20Views.%20*%204%20External%20links.
https://www.stteilos-olol.co.uk/pro-life#:~:text=e%2Dmail%3A%20Joseph.Biddulph%40gmail.com%20phone%3A%2001443%20650704%20or%20the,this%20cause.%20Show%20More.%20Tap%20to%20unmute. - Life (UK): Established in 1970 by Jack and Nuala Scarisbrick (devout Catholics) in response to the legalisation of abortion, Life combines housing and crisis pregnancy counseling with educational outreach. While maintaining a non-sectarian charitable status, the majority of its volunteer base and institutional support historically stems from Catholic and broader ecumenical alliances.
https://en.wikipedia.org/wiki/Life_(UK_organisation)#:~:text=*%20History.%20The%20charity%20was%20founded%20by,Abortion%20Act%20from%20the%20country’s%20statute%20books%22.
https://en.wikipedia.org/wiki/Life_(UK_organisation)#:~:text=The%20charity%20was%20founded%20in%201970%20by,had%20a%20turnover%20of%20%C2%A33.4%20million.%20Life. - Christian Action Research and Education (CARE): Emerging out of the 1970s Nationwide Festival of Light movement, CARE operates as an evangelical lobby group in Parliament. While Protestant in origin, CARE frequently collaborates in formal multi-faith coalitions with Catholic agencies and secular political figures to advocate for incremental gestational reductions (such as lowering the legal abortion limit from 24 to 20 or 12 weeks).
CARE (Christian Action Research and Education) is an explicitly evangelical Protestant organisation in its origin, governance, and statement of faith. Unlike SPUC or Life which were founded or shaped heavily by Roman Catholic figures CARE was created within evangelical Protestant networks out of the 1970s Nationwide Festival of Light movement.
The archival piece notes that CARE described as an evangelical body historically dedicated to “awakening the Protestant conscience” aligned directly with an insider group of 18 Catholic Conservative MPs. They coordinated efforts alongside Christopher Whitehouse, a clerk to the All-Party Pro-Life Group whose post was explicitly funded by the traditionalist Catholic-backed Society for the Protection of Unborn Children (SPUC).
https://www.independent.co.uk/news/the-rightwing-plot-to-get-lord-mackay-1536910.html
A prominent investigation published by The Independent titled The Rightwing Plot to Get Lord Mackay outlines how CARE collaborated with Roman Catholic factions to oppose the stripping of “fault” from divorce
https://www.independent.co.uk/news/the-rightwing-plot-to-get-lord-mackay-1536910.html
The roots of Catholic cooperation began during the 1971 NFOL rallies. - The Record: While the bulk of the 35,000 attendees in Trafalgar Square were evangelical Protestants, the prominent Catholic peer Lord Longford (Frank Pakenham) was one of the central figures who came together to form the initial movement alongside Malcolm Muggeridge and Mary Whitehouse.
- The Evidence: Media analysis of the 1970s shows that while secular media lambasted the NFOL, the group received some of its most favourable contemporary reporting from Roman Catholic news periodicals, establishing the foundation for the political alliances CARE utilized decades later. [1, 2]
https://www.premierchristianity.com/home/lyndon-bowring-the-founder-of-care-reflects-on-a-lifetime-of-campaigning/1823.article
https://en.wikipedia.org/wiki/Nationwide_Festival_of_Light
Inter-Faith & Political Coalitions
While the institutional roots of the mainstream movement are Catholic, its political power expanded through deliberate interfaith co-belligerence during the late 1970s and 1980s.
┌─────────────────────────────────────────┐
│ Roman Catholic Institutional Base │
│ Parish Networks, Bishops, Canon Law │
└────────────────────┬────────────────────┘
│
▼
┌─────────────────────────────────────────┐
│ The Moral Majority (Late 1970s) │
│ Jerry Falwell, Francis Schaeffer, etc. │
└────────────────────┬────────────────────┘
│
┌────────────────────────────────┴────────────────────────────────┐
▼ ▼
┌───────────────────────────────────┐ ┌───────────────────────────────────┐
│ World Congress of Families (WCF) │ │ Mainstream Civil/Political Action │
│ Vatican Representatives, LDS │ │ Amicus Curiae Briefs, March for │
│ Church Apostles, Eastern Orthodox │ │ Life, Legislative Lobbying │
└───────────────────────────────────┘ └───────────────────────────────────┘
- Evangelical Alignment (The Moral Majority): Prior to the late 1970s, many Protestant denominations (including the Southern Baptist Convention in its 1971 resolution) maintained moderate or permissive views on abortion. Leaders like Jerry Falwell, Francis Schaeffer, and Paul Weyrich mobilized conservative Protestants into co-belligerent political action alongside Catholic activists, creating the modern religious conservative voting block.
- Global Interfaith Platforms: Organizations like the World Congress of Families (WCF) formalize international cooperation across distinct religious traditions, featuring high-ranking Vatican prelates, leaders from The Church of Jesus Christ of Latter-day Saints (LDS), and Eastern Orthodox hierarchies in single-issue moral advocacy.
https://religionnews.com/2015/10/27/world-congress-of-families-is-full-of-mormon-connections/
1. 40 Days for Life and the Neutralized Witness
Founded in Bryan, Texas, in 2004, 40 Days for Life has grown into a dominant global pro-life brand. Yet its foundational and current leadership is explicitly Roman Catholic. Founder David Bereit formally converted to Roman Catholicism after years in pro-life activism, while CEO Shawn Carney and key international leaders are devout Catholics. Across cities in the UK and North America, Catholic bishops and parish priests routinely open and direct local campaign vigils.
To maintain its broad interfaith appeal, 40 Days for Life enforces a strict “Statement of Peace” and operational framework. Vigil participants are explicitly instructed to maintain a single-focus, non-sectarian stance. Literature distribution, street preaching, or handing out gospel tracts without pre-approval is strictly forbidden.
Consider a real-world experience at a campaign vigil in Manchester: an evangelical Christian attempting to hand out clear, biblical Gospel tracts was told to leave by Catholic campaign organizers. The reason? The organization operates on a strictly “non-religious” / neutral public platform. From a biblical perspective, this restriction presents a tragic irony: to maintain ecumenical peace, the campaign silences the very Gospel that offers true regeneration to the mother and forgiveness to the sinner.
The World Congress of Families (WCF)
The ecumenical nature of pro-life activism extends to international political coalitions like the World Congress of Families (WCF). Founded in 1997
Allan C. Carlson, President of the Howard Center for Family, Religion and Society, initiated the congress on the basis of article 16c of the Universal Declaration of Human Rights, saying: “The family is the natural and fundamental group unit of society and is entitled to protection by society and the state”.[19] According to WCF, its purpose is to “stand up for the position of the traditional family, in a time of eroding family life and declining appreciation for families in general”. The coalition defines “the natural family” as the “union of a man and a woman in a lifelong covenant of marriage”[20] and works with other organisations, previously including the World Family Policy Centre at Brigham Young University (BYU) to promote its views – Wikipedia
The LDS Church has participated officially in WCF leadership for decades. Senior LDS Apostles including Elder L. Tom Perry, Elder Charles Didier, and Elder Bruce C. Hafen alongside Brigham Young University (BYU) professors, have featured as keynote speakers. Simultaneously, the Vatican has maintained direct representation:
- WCF V (Amsterdam, 2009): The Pontifical Council for the Family was officially represented by Monsignor Carlos Simón Vázquez.
- WCF XII (Moldova, 2018): Cardinal Pietro Parolin, the Vatican Secretary of State, addressed the assembly directly.
While Mormons and Roman Catholics genuinely care about defending the traditional family and the unborn, evangelical Christians must ask: Can we join a unified spiritual or moral crusade alongside traditions that deny essential biblical doctrines of salvation?
The Strategic Contrast: Pro-Life vs. Christian Abolitionist
Understanding the distinctions between the broader pro-life coalition and the Christian Abolitionist movement highlights key differences in strategy, messaging, and theology.
| Strategic Dimension | Ecumenical Pro-Life Movement | Christian Abolitionist Movement |
| Core Message | Non-sectarian human rights; scientific embryology; natural law. | Explicit Gospel proclamation; the Law of God; faith in Jesus Christ. |
| Primary Goal | Incremental legislation (heartbeat bills, gestational limits, parental consent). | Immediate, total abolition with equal protection under the law for all unborn image-bearers. |
| Ecclesiology | Broad co-belligerence (Catholics, Protestants, Mormons, secularists). | Distinctly local church-driven; explicit separation from non-biblical traditions. |
| Vigil Practice | Silent prayer, rosary recitations, neutral public messaging. | Public Scripture reading, open-air preaching, Gospel tract distribution, active sidewalk counseling. |
| View of the Unborn | Victims of civil injustice requiring gradual legal protection. | Equal human beings created in God’s image deserving immediate legal equality. |
The Theological Barrier: Irreconcilable Views on Salvation
To understand why cooperation under a shared religious or spiritual banner is impossible for a biblical Christian, one must look beyond modern ecumenical rhetoric and examine the historical dogmas of the Roman Catholic Church regarding salvation itself.
Throughout history, the primary divide between Protestant Christianity and Roman Catholicism has been the doctrine of salvation: how a person is saved and made right with God. Biblical Christianity affirms that salvation is an unmerited gift received through faith in Jesus Christ alone (Ephesians 2:8–9; John 14:6), whereas Roman Catholic dogma incorporates sacramental systems, human merit, and priestly mediation.
When the Roman Catholic Church convened the Council of Trent (1545–1563), it formally codified its opposition to the Protestant understanding of salvation by grace through faith. In its Sixth Session (January 1547), Rome issued dogmatic canons invoking formal anathemas (solemn curses of excommunication) against those who taught that salvation is received by faith alone apart from human works or sacramental cooperation.
│ THE DIVIDE ON SALVATION │
└────────────────────────┬────────────────────────┘
│
┌─────────────────────────────────┴─────────────────────────────────┐
▼ ▼
┌──────────────────────────────────────────┐ ┌──────────────────────────────────────────┐
│ Biblical Gospel │ │ Council of Trent (Rome's Dogma) │
│ Salvation is a free gift received by │ │ Salvation is an ongoing process │
│ faith in Jesus Christ's finished work, │ │ dependent on human cooperation, │
│ apart from human merit or sacraments. │ │ sacraments, and personal merit. │
│ *(Ephesians 2:8–9; Titus 3:5)* │ │ *(Canon 9, 11, 24: Formal Anathemas)* │
└──────────────────────────────────────────┘ └──────────────────────────────────────────┘
These canons remain official Roman Catholic dogma to this day:
1. The Rejection of Salvation by Faith Alone
Canon 9 (Session VI):
“If any one saith, that by faith alone the impious is justified… let him be anathema.”
Trent explicitly rejected the New Testament truth that simple faith in Jesus Christ is sufficient to save the sinner.
2. The Requirement of Human Works and Sacraments
Canon 24 (Session VI):
“If any one saith, that the justice received is not preserved and also increased before God through good works… let him be anathema.”
Why Historical Dogma Creates an Insurmountable Barrier
The Council of Trent did not merely disagree on fine points of practice; it formally rejected the simplicity of the biblical Gospel.
In Galatians 1:6–9, the Apostle Paul issues a stark warning: if anyone—even an angel from heaven—preaches a gospel other than the one centered on grace through faith in Christ, “let him be accursed.”
For an evangelical Christian, this presents an insurmountable theological wall:
- Rome Teaches Human Merit in Salvation: A system that conditions eternal life on human merit, penance, sacraments, and priestly intervention alters the Gospel of free grace (Titus 3:5).
- True Christian Unity Requires Gospel Agreement: Scripture permits spiritual fellowship only among those who share the same core faith (2 Corinthians 6:14–18). To join in public, spiritual or moral “unity” with an institution that rejects salvation by faith alone is to compromise the message of eternal life.
- Co-Belligerence Blurs Essential Truths: Standing shoulder-to-shoulder under an ecumenical religious banner signals to the public that differences over how a person is saved are minor or irrelevant details rather than central matters of eternal truth.
The Vatican’s Ecumenical Architecture: Pro-Life Activism as a Gateway
The convergence of pro-life activism and Roman Catholic ecumenism is not an accident; it is the natural outcome of post-Vatican II theological strategy.
┌──────────────────────────────────────────────┐
│ Vatican II Framework (Unitatis Redintegratio)│
│ Protestants designated "separated brethren"; │
│ practical cooperation actively encouraged. │
└──────────────────────┬───────────────────────┘
│
▼
┌──────────────────────────────────────────────┐
│ Shared Pro-Life Activism │
│ Practical collaboration builds trust and │
│ dissolves historic theological boundaries. │
└──────────────────────┬───────────────────────┘
│
▼
┌──────────────────────────────────────────────┐
│ Ecclesiological Conversion & Reunion │
│ Evangelicals encounter Catholic tradition, │
│ leading to full communion under Rome. │
└───────────────────────────────┘
1. Documented Conciliar Decrees
At the Second Vatican Council, Rome established two parallel trajectories that explicitly intersect in modern pro-life activism:
- The Protection of Unborn Life: Gaudium et Spes (1965, §51) declared that human life must be guarded from conception with the greatest care, calling abortion an “unspeakable crime.”
- The Decree on Ecumenism: Unitatis Redintegratio (1964) introduced new terminology, referring to Protestants as “separated brethren.” It declared that the restoration of Christian unity was a principal concern of the Council, while maintaining that full unity exists solely within the Catholic Church. Crucially, §12 states that practical cooperation among Christians “paves the way to Christian unity.”
In 1995, Pope John Paul II released two landmark encyclicals in tandem: Evangelium Vitae (“The Gospel of Life”), calling for joint action by all Christians to defend life, and Ut Unum Sint (“That They May Be One”), highlighting practical co-belligerence as a step toward visible reunion.
2. The Gateway Effect: High-Profile Conversions
Roman Catholic apologists and scholars openly acknowledge that shared moral activism acts as a major bridge for Protestant conversions to Catholicism.
- Catholic Exchange: Acknowledges that the pro-life movement “has advanced the cause of Christian unity greatly over the years” by moving Catholics and non-Catholics into concrete, shared work.
- Trent Horn (Catholic Answers): In his analysis “Why Do So Many Pro-Lifers Become Catholic?”, Horn details how anti-abortion activism leads many evangelicals to re-evaluate historical authority, leading them to embrace Catholic natural law and ecclesiology.
- Dr. Scott Hahn: In Rome Sweet Home, Hahn recounts how his commitment to biblical moral ethics and the sanctity of life served as the initial catalyst that drew him to study historical Catholic dogma, culminating in his entry into the Roman Catholic Church.
The historical evidence is clear: Roman Catholic pro-life cooperation operates naturally as a practical bridge, drawing Protestants toward Rome’s ultimate goal visible communion under the Papacy.
Dismantling the Pragmatic Dilemma: Gideon over Numbers
When biblical Christians raise concerns about co-belligerence, the immediate pushback is almost always pragmatic: “We need a united front. Small, separated groups cannot achieve the political impact needed to stop abortion.”
Scripture explicitly rejects this numbers-based, results-oriented pragmatism.
Faithfulness to God’s Word led to the Numerical Coalitions Built on Compromise
─────────────────────────────────────────┐
│ Secular / Ecumenical Pragmatism │
│ "We must combine forces with anyone to │
│ achieve numerical success." │
└────────────────────┬────────────────────┘
│
▼
┌─────────────────────────────────────────┐
│ Biblical Abolitionist Model │
│ God works through faithful remnants │
│ who refuse to compromise His Gospel. │
└────────────────────┬────────────────────┘
│
┌────────────────────────────────┴────────────────────────────────┐
▼ ▼
┌───────────────────────────────────┐ ┌───────────────────────────────────┐
│ Gideon's Army (Judges 7) │ │ David & Goliath (1 Sam 17) │
│ God reduced 32,000 men down to │ │ David stood alone in the name of │
│ 300 to prove salvation is His. │ │ the Lord, without foreign armies. │
└───────────────────────────────────┘ └───────────────────────────────────┘
1. The Principle of Gideon (Judges 7)
When Israel faced an overwhelming Midianite army, God did not instruct Gideon to recruit neighbouring pagan allies to boost his numbers. Instead, God systematically reduced Gideon’s army from 32,000 down to just 300 men. Why? “Lest Israel boast over me, saying, ‘My own hand has saved me’” (Judges 7:2). God is not honored by massive coalitions that compromise His truth to achieve numerical size. He delights in displaying His power through faithful remnants.
2. David and Goliath (1 Samuel 17)
David did not form an ecumenical alliance with neighboring pagan tribes to confront Goliath. He stepped onto the battlefield as a lone youth, declaring: “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel” (1 Samuel 17:45).
Refusing ecumenical coalitions does not mean doing nothing. It means establishing and supporting distinctly biblical, Gospel-centred abolitionist initiatives that stand for the unborn without compromising the truth of Jesus Christ.
The Moral & Spiritual Dangers of Co-Belligerence
Francis Schaeffer coined the term co-belligerency to describe Christians working alongside non-believers on specific, isolated civil issues. However, when co-belligerency requires spiritual solidarity, shared public prayer, or the muzzling of the Gospel, it crosses the line into spiritual compromise.
1. Muzzling the Gospel Creates Legalistic Moralism
When an organization prohibits street preaching, tract distribution, or explicit gospel proclamation at a vigil to keep interfaith peace, it strips the Christian witness of its saving power. Opposing abortion while remaining silent on faith in Jesus Christ promotes moralism—the false idea that civil righteousness and human effort can heal a broken world apart from regeneration in Christ.
“If Christ is not central to what you do, you have religion, and then it’s all man’s effort.”
2. Public Association Confuses the Watching World
Proponents often argue, “I stand on the sidewalk, but I don’t pray with the Catholic priests.” Yet, public association conveys spiritual unity to a watching world.
Amos 3:3 asks a foundational question: “Can two walk together, except they be agreed?”
When evangelical Christians stand under a shared religious banner alongside Roman Catholic priests or LDS representatives, it signals to the public that these groups share the same spiritual foundation. It obscures the essential divide: salvation by grace through faith in Christ alone versus religious systems based on works, sacraments, or Joseph Smith’s revelations.
3. The Test of Logical Consistency
To test the validity of pro-life co-belligerence, one must apply a simple consistency test:
If Co-Belligerence is Unacceptable with Mormonism then It Must Be Unacceptable with Rome
If the LDS Church organized, led, and directed a national anti-abortion march in the UK or USA, biblical Protestants would rightly refuse to march under their banner or join their spiritual leadership, recognizing that Mormonism presents a false deity and a false gospel.
Why, then, do many evangelicals abandon this standard when it comes to Roman Catholicism? Roman Catholic dogma formally rejects salvation by faith in Christ alone. If they remain consistent, a believer cannot reject co-belligerence with one non-biblical system while embracing it with another.
Practical Action Plan: Launching a Local Church-Driven Abolitionist Ministry
The local church is God’s primary instrument for truth, justice, and mercy in the world. Rather than routing local church participation through ecumenical, non-sectarian vigils, local congregations can build an independent, Gospel-centered abolitionist ministry rooted in biblical authority.
1.Establish Theological & Pastoral Foundations:Clarify the mission from the pulpit before taking public action.
- Preach on the Image of God and Sanctity of Life: Ensure the congregation understands that abortion is a violation of God’s moral law (Exodus 20:13) and an attack on His image (Genesis 1:27).
- Teach the Necessity of Gospel Supremacy: Instruct the church on why moral action must never be decoupled from the Gospel of grace. Emphasize that civic morality apart from Christ leads only to self-righteous legalism.
- Adopt an Official Local Church Commitment: Formally declare the congregation’s intent to care for local mothers in crisis, preach against abortion, and support biblical abolition.
2.Develop Explicitly Christian Outreach Materials:Ensure all public witness centers squarely on Scripture and Christ.
- Design Biblical Signage: Create banners and signs featuring direct Scripture verses (e.g., Proverbs 24:11–12, Psalm 139:13–14) and explicit Gospel messaging pointing to Christ’s atonement.
- Print Gospel-Centered Tracts: Produce or source tracts that present the Law of God (exposing sin) alongside the glorious offer of full pardon in Jesus Christ.
- Prepare Practical Help Literature: Include tangible resources offering local church assistance—housing, adoption support, financial aid, and counseling so mothers know the church will stand with them long-term.
3.Establish an Independent Sidewalk Witness:Maintain complete separation from ecumenical or interfaith vigils.
- Choose a Direct Location: Select an abortion facility or public square where your church team can establish a clear, independent presence.
- Lead with Public Scripture & Gospel Proclamation: Instead of silent rosary prayers or broad moral chanting, preach the Word of God, offer public prayer in the name of Jesus alone, and offer real-time assistance to women entering the clinic.
- Establish Clear Ministry Guidelines: Instruct participants never to participate in shared prayers or liturgical acts led by Catholic priests or LDS leaders who may be present in the broader area.
4.Build a Comprehensive Mercy & Care Network:Back up the sidewalk witness with practical, covenantal care.
- Launch a Church Baby Closet: Stock diapers, formula, baby clothes, and cribs directly within your local church building.
- Establish a Mentorship Program: Pair expectant mothers in crisis with mature Christian families in the church who can offer discipleship, community, and ongoing support.
- Support Biblical Adoption & Foster Care: Encourage church members to open their homes to vulnerable children, providing financial or logistical aid from the church benevolence fund.
Conclusion: A Call to Biblical Abolitionism
The choice before evangelical Christians today is not between “joining an ecumenical pro-life group” or “doing nothing.” The true choice is between ecumenical pragmatism and uncompromising Christian Abolitionism.
We do not need to join hands with Rome, the LDS Church, or any interfaith coalition to defend unborn image-bearers of God. We can establish biblical abolitionist movements, print the Gospel boldly on our signs, offer real help to mothers in crisis, preach repentance outside clinics, and demand total abolition all while standing firm on the sufficiency of Scripture and the singularity of Jesus Christ.
Opposing the murder of unborn children is a holy cause, but it must be pursued through holy means. Let us refuse to cheapen God’s grace or muzzle His truth for the illusion of numerical unity. Let us proclaim both the Law of God that condemns sin and the Gospel of Jesus Christ that saves sinners, trusting that the God who delivered Goliath into the hands of David can abolish abortion through His faithful, uncompromising Church.
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