When a society changes — drastically, typically from good to bad, or the reverse — in terms of how it views a particular thing, two revolutions take place: one involves the law; one involves the human heart.
One example is segregation. Until the Civil Rights movement, segregation was generally accepted as part of American life. Now, in the 21st century, the idea of institutionalized separation by race enters the mind as one of the great societal evils — a regression of humanity. In between the two polarizing times, laws were passed to ban such evils (revolution of law) and movements were carried out to bring awareness of the evils (revolution of the human heart).
We can also see this with cigarettes. Before the 1970s, cigarettes were generally accepted as a societal norm, being permitted in restaurants and airplanes. Now, after legal and social revolutions, cigarettes are commonly seen as an affront to human health and longevity.
When it comes to abortion, these two revolutions ought to occur. Abortion must be considered a great evil from a legal standpoint, and a sin from a human standpoint.
Legally, much has been done to permit abortion. Since Roe v. Wade in 1973, over 65 million babies have been legally aborted, even after the decision to overturn Roe in 2022. Although abortion policy is now left to individual states, the fight to defend the voiceless has not yet been adequately won on the legal front. Abortion is still legal and the lives of babies are still at the mercy of a subset of lawmakers.
Yet much is wrong with the current state of the legality of abortion. It’s plagued with inconsistencies.
Twelve states have abortion banned completely; 10 states allow abortion until anywhere from six to 22 weeks of gestational age; 19 states allow abortion until viability; and nine states allow abortion with no gestational age limit. “Viability” has played a key role in pro-abortionists’ argument, but the word itself provides an arbitrary standard of measurement.
Viability is the point in which the fetus is able to survive outside of the womb, but that determination is highly dependent on the medical technology available in each given situation. The term “viability” as a standard of measurement raises a harrowing relationship between morality and legality, for in the 19 states that permit abortion using the standard, lawmakers are imposing the morality that a child’s life ought not be aborted at 24 weeks, but could very well be just days before.
Aside from its arbitrary value, “viability” as a standard for abortion raises the danger of creating a point in the baby’s development where a shift in the value of life occurs. Humanity, in a dark move, has pinpointed a moment in which the value of a baby’s life outweighs the preference of the mother — when the worth of continuing childbearing outweighs the happiness of the mother — when the cost of dependency outweighs the convenience of the mother.
Lawmakers in states such as North Carolina and Nebraska have determined this to be at 12 weeks. Those in California and New York have determined this to be at 24 weeks, and those in the nine states in which abortion is unrestricted have determined the shift of the value of life to be up until the complete nine month. All have done so with no scientific, moral, or ethical rationality behind it, relying solely on a humanistic conscience to justify their reasoning. From a legal standpoint, standards for morality have been made incongruous in light of a singular truth, and arbitrary in the face of objectivity.
This comes as no surprise given the truth about the law, for in 1961, the Supreme Court acknowledged “secular humanism” as an official religion in America, a religion in which man is god and man’s mind is to be worshipped as such.
Humanism, according to its manifesto, determines morality based on “human experience” and “compassion.” It embraces situational ethics, rather than an absolute ethic. It demands theology’s irrelevance, and that abortion should be recognized as a fundamental human right. The same language was asserted in the communist Soviet Union. It’s a dangerous language for America to embrace.
Although a significant legal change ought to occur, it would not be enough if society remains contemptuous toward the change. What needs to occur is likened to what occurred in the revolutions of segregation and cigarettes — that is, there needs to be a change within the human heart to accompany the legal change. Society needs to understand in its heart how damaging abortion really is, for it is not simply a move to expel theological morality from law and society –– abortion is a satanic twist of Christianity.
The essence of Christianity is that there is one God who came to dwell with His creation, through the womb as a baby, and died so that others may live. The essence of abortion is just the opposite. It glorifies humanism, making individuals their own gods and allowing them to decide whether and at what point a baby ought to live.
Abortion mocks the very vessel — the womb — that Christianity hopes for its salvation, and it twists the message. Jesus died so that others may live, whereas abortion’s message is that a baby dies so that the mother may live how she pleases.
And in a final analysis, abortion mocks the law of Christianity. Lawmakers have arbitrarily imposed a morality upon society, making abortion legal and above God’s law; yet God came and did just the opposite, for he subjected himself to the lawmakers — to Caesar’s law.
Jesus said, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.”
Abortion has inverted Christ’s sacrifice: where He laid down His life so others might live, we now take innocent lives so others may live as they please. In doing so, we have rendered to Caesar far more than he deserves—and to God, far less than He is due.
